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•*y//  <■  . . 


NOTES 


ON 

THE  GOSPEL  OF  MARK; 


EXPLANATORY  AND  PRACTICAL. 


A POPULAR  COMMENTARY  UPON  A CRITICAL  BASIS,  ESPECIALLY 
DESIGNED  FOR  PASTORS  AND  SUNDAY-SCHOOLS. 


ALSO, 

A YEAR  IN  MARK 

DESIGINED  AS  A SPECIAL  STUDY  FOR  BIBLE-CLASSES. 


BY 

GEORGE  W.  CLARK,  D.D., 

Authob  op  “A  New  Harmony  of  the  Gospels,”  “Notes  on  Matthew,”  &o. 


WITH  ILLUSTRATIONS. 


NOTES  ON  THE  GOSPELS  OP  LUKE  AND  JOHN  IN  PREPARATION. 


PHILADELPHIA  : 

BIBLE  AND  PUBLICATION  SOCIETY, 

530  ARCH  STREET. 

1873. 


Entered  according  to  Act  of  Congress,  in  the  year  1872,  by 
GEORGE  W.  CLARK, 

In  the  Office  of  the  Librarian  of  Congress,  at  Washington. 


Lanob,  Littlb  & Hillman, 

PSINTBBS,  SLECTROTYPEKS  AND  STEREOTYPEBS, 

108  to  114  WoosTKK  St.,  N.  Y. 


3a  M VY 


1 2 

cJl 


$ 


PREFACE. 


This  volume  has  been  prepared  under  the  conviction  that  no  Gospel 
has  been  so  neglected  as  that  of  Mark.  But  few  commentators,  either 
ancient  or  modern,  have  given  it  the  attention  it  deserves.  With  few 
exceptions  it  has  been  treated  as  an  abridgment  of  Matthew,  or  a compi- 
lation of  Matthew  and  Luke,  or,  more  lately,  as  the  oldest  Gospel  and  a 
summary  basis  of  the  others.  Although  the  most  distinct  and  graphic  of 
the  first  three  Gospels,  it  has  been  generally  passed  hurriedly  over  with 
occasional  notes  and  frequent  references  to  parallel  passages  in  Matthew 
and  Luke.  Thus  it  has  been  thrown  into  the  background  as  comparatively 
unimportant,  and  readers  and  students  of  the  Bible,  especially  of  the 
English  Scriptures,  have  for  the  most  part  overlooked  its  great  value  and 
its  distinctive  character.  Such  facts  show  that  nn  commentary,  however 
thorough  and  exhaustive,  on  the  other  Gospels,  can  do  justice  to  Mark. 
An  attempt  is  therefore  made  in  this  volume  to  give  Notes  on  Mark,  com- 
plete in  themselves  and  independent  of  Notes  on  Matthew  and  Luke. 
At  the  same  time  the  Chronology  and  Harmony  of  the  Gospels  are  kept  in 
view,  and  thus  too  the  individuality  and  independence  of  Mark  is  the 
more  clearly  seen,  while  catching  glimpses  of  the  four  sides  of  the  sacred 
narrative. 

The  aim  has*  been  to  give  a popular  commentary  on  a critical  basis, 
adapted  to  Sabbath  schools,  teachers  and  scholars,  Bible  classes  and  fami- 
lies, and  many  pastors  and  preachers.  Difficult  passages  have  received 
attention,  and  no  point  on  which  a commonly  intelligent  Sabbath-school 
teacher  might  wish  light  has  been  intentionally  passed  over.  Indeed, 
many  plain  questions  have  been  touched  upon,  because  what  is  clear  to 
one  is  obscure  to  another,  and  from  the  conviction  that  we  often  count  too 
much  upon  the  knowledge  of  even  more  intelligent  readers.  To  avoid  pro- 
lixity, exhortation  has  been  dispensed  with,  the  mere  detailing  of  various 
views  has  not  generally  been  attempted,  but  what  has  seemed  to  be  the 
true  one  stated.  Where,  however,  it  seemed  necessary,  different  views 
have  been  presented  and  discussed.  The  latest  results  of  exegetical  and 
textual  criticism,  and  of  recent  discovery,  have  been  sought  and  incorpo- 
rated in  the  Notes.  And  to  make  all  as  clear  to  the  eye  as  possible,  a 
variety  of  type  is  used. 

The  execution  of  this  plan  for  aiding  students  of  the  English  Scriptures 
in  studying  the  Life  of  Christ  as  presented  by  Mark,  has  necessitated 
similarity  of  comment,  where  thought  and  expression  are  similar  to  those 
in  the  other  Gospels  ; yet  variety  has  been  sought,  and  an  independence 
maintained.  This  is  believed  to  be  a less  evil  than  the  troublesome  prac- 
tice of  referring  to  other  volumes  for  what  would  be,  after  all,  but  an  im- 
perfect exposition  of  the  sacred  text. 

Attention  is  called  to  the  suggestions  at  the  end  of  each  chapter,  which 
are  confirmed  by  references  from  other  portions  of  Scripture.  Almost 


K 


673252 


iv 


PREFACE. 


every  verse  is  thus  remarked  upon,  the  whole  forming  by  itself  a brief, 
practical  and  doctrinal  commentary  on  the  Gospel.  This  is  designed  to 
aid  teachers  in  enforcing  Sabbath-school  lessons,  and  pastors  in  exposi- 
tory preaching,  and  week-day  evening  lectures. 

The  division  of  chapters  into  verses,  first  introduced  into  the  English 
Bible  by  the  Genevan  version  (A.D.  1560),  often  interferes  with  the  con- 
nection of  thought,  and  impedes  a quick  and  intelligent  view  of  many 
passages.  The  paragraph  form  is  therefore  adopted  ; and  to  aid  the  eye 
and  facilitate  study,  subjects  have  been  placed  at  the  head  of  principal 
paragraphs  or  divisions. 

Many  teachers  and  advanced  scholars  prefer  to  explain  Scripture  by 
Scripture.  Carefully  selected  references  have  therefore  been  placed  in 
the  margin  of  the  text.  These,  in  connection  with  those  given  in  the 
Notes  and  Remarks,  are  believed  to  constitute  this  the  most  complete 
reference  Mark  published. 

The  reader’s  attention  is  specially  directed  to  The  Year  in  Maek,  at 
the  end  of  the  volume.  Its  design  is  to  excite  a more  diligent  study  of 
tlie  Second  Gospel,  especially  in  Bible  schools  and  Bible  classes.  It  is  an 
attempt  to  contribute  something  toward  bringing  up  Mark  to  at  least  a 
common  level,  in  the  popular  heart,  with  the  other  evangelists. 

In  preparing  this  work  the  author  has  called  to  his  aid  all  the  helps 
within  his  reach,  the  earlier  and  later  critical  and  popular  Commentaries ; 
Harmonies  of  the  Gospels,  Books  of  Travels,  Histories  oi  the  Church  and 
of  Doctrines;  Treatises  on  the  Life  of  Christ,  and  Grammatical  Authorities 
on  the  New  Testament.  His  thanks  are  specially  due  to  Professor  T.  J. 
Conant,  D.D.,  of  Brooklyn,  N.  Y.,  and  Professor  H.  B.  Hackett,  D.D.,  of 
Rochester  Theological  Seminary,  for  facilities  in  consulting  rare  and  valu- 
able works. 

This  volume  has  been  prepared  with  great  labor,  amid  the  cares  and 
anxieties  of  pastoral  work,  from  a deep  and  abiding  conviction  of  duty  to 
Christ  and  his  cause.  The  favorable  reception  given  to  previous  works 
has  encouraged  the  author  to  persevere  in  this ; and  he  hopes,  through  the 
blessing  of  God  and  the  prayers  and  co-operation  of  his  brethren,  to  pre- 
pare similar  works,  not  only  on  the  remaining  Gospels,  but  upon  the 
whole  New  Testament.  He  is,  however,  deeply  conscious  that  he  has  not 
attained  to  that  high  standard  which  has  been  his  aim.  But  while  striv- 
ing toward  it,  his  earnest  prayer  is,  that  God  may  use  this  volume  in 
leading  many  into  closer  relations  to  Christ,  and  into  clearer  views  and  a 
more  perfect  practice  of  his  word. 


Ballston  Spa,  N.  Y.,  October^  1873. 


INTRODUCTORY  REMARKS. 


THE  SECOND  GOSPEL. 

It  can  not  be  regarded  merely  fortuitous  that  the  four  Gospels  have 
come  down  to  us  in  a certain  order,  and  that  The  Gospel  according  to 
Mark  has  been  so  generally  accorded  the  second  place  in  catalogues, 
manuscripts,  and  versions.  Thus  the  Muratorian  fragment,  as  early  as 
A.D.  170,  designates  the  Gospels  of  Luke  and  John  as  the  third  and  fourth, 
and  the  imperfect  sentence  with  which  it  begins  points  to  that  of  Mark  as 
the  second.  So  also  Irenaeus,  about  A.D.  183,  who  had  sat  at  the  feet  of 
Polycarp,  the  disciple  of  the  Apostle  John,  mentions  the  Gospels  in  the 
order  in  which  they  have  since  generally  appeared.  Later  still,  Origen 
recognizes  the  order  as  chronological.  It  is  very  possible  that  this  order 
was  fixed  by  John  himself.  Eusebius  in  his  Church  History  (3,  24)  gives 
an  old  tradition,  that  the  three  Gospels,  already  extensively  known,  were 
laid  before  John  by  his  friends.  He  testified  to  their  truth,  but  said  that 
they  passed  over  the  beginning  of  Christ’s  public  ministry.  His  friends 
thereupon  requested  him  to  give  an  account  of  the  period  which  had  been 
passed  over.  The  tradition  is  in  harmony  with  the  contents  and  supple- 
mental character  of  John’s  Gospel.  Some  transcribers  have  indeed  put 
the  Gospels  of  the  two  Apostles  before  those  of  the  other  two,  who  were 
only  Evangelists.  But  this  they  seem  to  have  done  for  no  better  reason 
than  that  they  regarded  the  writers  of  the  former  to  outrank  those  of  the 
latter.  There  has  doubtless  been  a Divine  providence  and  design  in  the 
order  in  which  the  Gospels  have  been  arranged  in  the  Bible.  And  the 
importance  of  this  arrangement,  I apprehend,  is  not  so  much  its  bearing 
on  the  chronology  of  these  sacred  narratives,  as  upon  the  order  in  which 
they  should  be  read  and  studied. 

THE  WRITER  OP  THE  SECOND  GOSPEL. 

The  second  Gospel  has  been  universally  ascribed  to  Mark,  as  its  autiior, 
whom  ancient  Christian  writers  with  one  consent  declare  to  have  been 
‘‘the  interpreter  of  Peter.”  He  w'as  probably  the  “John  whose  surname 
was  Mark,”  mentioned  in  Acts  12  : 12,  25,  the  former  being  his  Jewish, 


vi 


INTRODUCTORY  REMARKS. 


and  tlie  latter  liis  Roman  name ; tlie  son  of  Mary,  a Christian  matron  and 
Jewish  proprietress,  residing  at  Jerusalem,  Acts  12  : 12  ; and  a cousin  of 
Barnabas,’'  for  so  Col.  4 : 10  should  be  translated.  Some  without  suffi- 
cient reasons  have  supposed  two  Marks,  one  the  companion  of  Paul,  the 
other  of  Peter ; while  Da  Costa  even  thought  to  identify  the  Evangelist 
with  the  devout  soldier”  sent  by  Cornelius  to  Peter,  Acts  10  : 7.  - 

Mark  appears  to  have  been  converted  to  Christianity  through  the  in- 
strumentality of  Peter,  who  styles  him  “ My  son  ” (1  Pet.  5 : 13) ; but 
whether  this  occurred  before  or  after  the  resurrection  of  Jesus  is  wholly 
unknown.  A tradition  reports  Mark  as  one  of  the  seventy,  who  took 
offense  at  our  Lord’s  hard  saying  (John  6 : 60-66),  but  this  is  unsupported 
and  contrary  to  another,  that  he  was  neither  a hearer  nor  a follower  of  our 
Lord.  More  probable  is  the  opinion  that  he  w^as  the  young  man  who 
followed,  and  then  fled  from  the  betrayed  Master,  and  who  is  alone  men- 
tioned by  Mark,  and  with  great  minuteness  (Mark  14  : 51).  But  however 
this  may  be,  we  learn  that  he  became  an  assistant  and  companion  of  Paul 
and  Barnabas  in  their  first  missionary  journey  (Acts  13  : 5),  but  left  them 
at  Pamphylia  and  returned  to  Jerusalem.  He  thus  became  a cause  of 
variance  and  separation,  on  their  second  journey.  Acts  15  : 36-40.  Barna- 
bas accordingly  took  Mark  with  him  to  Cyprus.  Mark,  however,  recov- 
ered the  confidence  of  Paul,  and  was  with  him  in  his  first  imprisonment 
at  Rome,  Col.  4 : 10  ; Philem.  24.  After  this  he  was  with  Peter  at  Babylon, 
2 Pet.  5 : 13.  Still  later  he  seems  to  have  been  with  Timothy  at  Ephesus, 
2 Tim.  4 : 11.  Beyond  this  point  the  Scriptures  are  silent  concerning 
him. 

Tradition,  however,  brings  Mark  with  Peter  at  Rome,  but  this  appa 
rently  rests  upon  a misunderstanding  of  1 Pet.  5 : 13,  Babylon  being 
wrongly  taken  as  the  typical  name  of  Rome  {Eusebius,  Eccle.  Hist.  ii.  15  ; 
vi.  14).  Thence  he  is  said  to  have  gone  to  Alexandria,  where  he  became 
pastor  of  the  church,  and  where  he  is  said  to  have  suffered  martyrdom. 
But  all  this  is  very  uncertain. 

THE  LANGUAGE  IN  WHICH  MARK  WROTE. 

That  Mark  wrote  in  Greek  is  the  decisive  testimony  of  antiquity.  Some, 
indeed,  with  Cardinal  Baronins  and  Scholz,  on  the  authority  of  a subscrip- 
tion to  the  Peshito  version  and  to  some  Greek  manuscripts,  have  main- 
tained that  Latin  was  the  original  language.  It  must  be  remembered, 
however,  that  these  postscripts  are  merely  the  conjectures  of  some  tran- 
scriber ; but  when  written,  or  by  whom,  is  unknown.  The  supposition,  that 
because  this  Gospel  was  intended  for  Roman  Christians  it  must  therefore 
have  been  written  in  Latin,  implies  an  ignorance  of  the  Roman  Christians 
of  that  age,  who  so  well  understood  Greek  that  Paul  wrote  to  them  in 


INTRODUCTOEY  REMARKS. 


vii 


that  language.  Some  Roman  Catholic  writers  have  earnestly  maintained 
a Latin  original,  in  order  to  strengthen  the  authority  of  the  Vulgate  ; and 
have  appealed  to  a pretended  Latin  autograph  of  the  Evangelist,  pre- 
served in  the  library  of  St.  Mark  at  Venice.  But  this  has  been  found  to 
be  merely  a part  of  an  ancient  Latin  manuscript  of  the  four  Gospels.  If 
Mark  had  written  in  Latin  the  fact  would  have  been  known,  and  the  Gos- 
pel seen,  in  the  early  ages,  and  some  copies  would  have  doubtless  de- 
scended to  a later  period.  But  no  ancient  writer  mentions  either  its 
existence  or  its  loss.  Mark's  Gospel  in  Latin  is  without  a single  witness, 
and  without  any  historical  foundation. 

THE  GENUINENESS  OP  THE  SECOND  GOSPEL. 

All  historical  testimony  unites  in  support  of  the  common  belief  that  the 
second  Gospel  was  written  by  Mark.  This  appears  never  to  have  been 
called  in  question  till  the  present  century,  when  Schleiermacher  (1833), 
followed  by  some  other  German  critics,  thought  he  saw  an  apparent  dis- 
crepancy between  the  orderly  Gospel  we  now  possess  and  that  described 
by  Papias  of  Hierapolis  in  the  first  half  of  the  second  century.  The 
words  of  Papias  are  thus  quoted  by  Eusebius  {Eccle.  Hist.  iii.  39) : This 
is  what  was  related  by  the  elder  (that  is  John,  not  the  Apostle,  but  a dis- 
ciple of  Jesus) ; Mark,  having  become  the  interpreter  of  Peter,  wrote  down 
accurately  whatever  he  remembered,  not  indeed  as  recording  in  order  the 
things  spoken  and  done  by  Christ.  For  he  was  not  himself  a hearer  or 
follower  of  the  Lord ; but  he  afterward  followed  Peter,  who  gave  in- 
structions according  to  the  wants  of  his  hearers,  but  not  as  making  an 
orderly  narrative  of  the  Lord’s  discourses  or  sayings.  Mark,  however, 
committed  no  error  in  thus  writing  some  things  as  he  remembered  them. 
For  he  was  careful  of  one  thing,  to  omit  nothing  of  the  things  he  heard, 
and  not  to  repeat  anything  among  them  incorrectly."  These  words  of 
Papias  are  somewhat  indefinite,  referring  to  what  Peter  did,  and  Mark 
did ; to  ‘‘  the  discourses  of  the  Lord,"  and  the  things  spoken  and  done 
by  Christ."  The  language  seems  to  refer  to  a systematic  arrangement, 
and  may  have  been  intended  to  contrast  the  Gospel  of  Mark  with  that  of 
Matthew  (of  whom  Papias  had  previously  spoken)  as  an  arranged  collec- 
tion especially  of  our  Lord’s  discourses.  It  is  by  no  means  necessary  to 
make  Papias  say  that  Mark’s  Gospel  was  only  a loose  collection  of  a few 
narratives  without  connection  or  order.  Besides,  Papias  was  not  a man  of 
the  best  judgment.  Eusebius  affirms  that  he  was  a man  of  very  small 
mind  judging  from  his  words,"  and  Papias  himself  tellB  us  that  he  de- 
pended on  oral  traditions.  While  therefore  his  language  must  not  be 
used  to  offset  the  united  testimony  of  the  past,  it  does  most  clearly  testify 
in  favor  of  Mark  as  the  author  of  the  second  Gospel. 


viii 


INTRODUCTORY  REMARKS. 


To  the  testimony  of  Papias  may  be  added  that  of  Justin  Martyr,  about 
the  middle  of  the  second  century,  who  quotes  Mark  3 : 17  ; of  Clement  of 
Alexandria,  about  A.D.  190,  one  of  the  most  learned  men  of  his  age,  who 
speaks  of  Mark  having  composed  his  Gospel ; and  of  Irenseus  and  Ter- 
tullian,  both  of  whom  speak  of  this  Gospel.  There  is  no  need,  however, 
of  accumulating  testimony.  This  Gospel  has  come  down  to  us  as  one  of 
the  undisputed  books  of  the  New  Testament ; it  is  named  in  all  the  an- 
cient catalogues,  and  found  in  the  earlier  and  later  manuscripts.  It  ap- 
peared in  early  versions,  the  most  important  of  which  are  the  Syriac 
Peshito,  made  not  later  than  the  close  of  the  second  century,  the  old 
Latin  version,  about  the  middle  of  the  second  century,  and  the  Latin  Vul- 
gate, made  by  Jerome  near  the  close  of  the  fourth  century.  It  is 
enough,”  as  Alford  remarks,  that  from  the  very  earliest  time  the  Gos- 
pel has  been  known  as  that  of  Mark  ; confirmed  by  the  circumstance  that 
this  name  belongs  to  no  great  and  distinguished  founder  of  the  church,  to 
whom  it  might  naturally  be  ascribed,  but  to  one,  the  ascription  to  whom 
can  hardly  be  accounted  for,  except  by  its  foundation  in  matter  of  fact.” 

GENUINENESS  OP  MARK  16  *.  9-20. 

But  not  so  with  the  last  twelve  verses  of  this  Gospel.  Since  the  ap- 
pearance of  Griesbach’s  second  edition  of  the  New  Testament  in  Greek 
(1796),  it  has  become  common  to  regard  these  verses  as  not  belonging  to 
the  original  Gospel.  Before  him,  Mill  (1707),  Bengel  (1734),  Wetstein 
(1751),  Birch  (1788),  and  Matthaei  (1788),  defended  their  genuineness  ; and 
so  did  even  Scholz  (1830),  a pupil  of  Griesbach.  But  a majority  of  the 
latest  textual  critics  have  given  their  verdict  against  the  passage.  Some 
with  Tischendorf  and  Meyer  pronounce  it  spurious,  or  an  apocryphal 
fragment ; others  with  Tregelles  and  Alford  consider  it  a later  addition 
by  another  hand,  but  to  be  regarded  as  an  authentic  part  of  the  second 
Gospel ; or  with  Wordsworth,  while  defending  the  passage,  reluctantly 
admit  that  it  may  not  have  been  penned  by  Mark  himself. 

With  Olshausen,  Bleek,  Ellicott,  F.  H.  Scrivener,  J.  A.  Alexander,  and 
others,  I regard  these  verses  as  a genuine  portion  of  Mark’s  Gospel  for 
the  following  reasons  : 

First,  External  testimony  is  strong  in  their  favor.  It  is  found  in  all  the 
Greek  manuscripts  of  the  Gospels,  except  the  two  oldest,  the  Sinaitic  and 
the  Vatican.  Yet  in  the  latter  is  this  remarkable  phenomenon  : After  ch. 
16  : 8,  part  of  the  column  and  the  whole  of  the  next  are  left  vacant, — the 
only  vacant  column  in  the  New  Testament  portion  of  the  manuscript,  and 
sufficient  to  contain  the  twelve  verses.  The  inference  is  that  the  tran- 
scriber knew  of  these  verses,  and  while  he  did  not  copy  them,  for  some 
unknown  reason,  he  left  a place  for  their  future  insertion.  That  some 


INTRODUCTORY  REMARKS. 


ix 


copies  of  this  Gospel  existed  in  early  times  without  this  passage,  may  be 
variously  explained.  Tlie  last  leaf  of  some  copy  may  have  been  worn 
away;  or  torn  ofl'  by  accident,  or  through  hierarchical  prejudice  against  a 
passage  presenting  so  great  unbelief  among  the  Apostles.  Or  the  diffi- 
culty of  reconciling  this  portion  of  Mark  with  the  other  Gospels  might 
possibly  have  led  some  transcriber  to  omit  it.  Such  difficulty  is  noticed 
by  Eusebius  and  others,  which  is  really  of  weight  for  the  passage,  rather 
than  against  it.  For,  as  Dr.  George  Campbell  justly  says,  “ Transcribers 
sometimes  presume  to  add  and  alter,  in  order  to  remove  contradictions, 
but  not,  as  far  as  I can  remember,  in  order  to  make  them.” 

Rev.  J.  W.  Burgon,  of  Oxford,  in  his  recent  able  work  on  The  Last 
Twelve  Verses  of  Mark  (pp.  212-242),  supposes  that  this  passage  consti- 
tuted one  of  the  lessons  for  public  services,  and  that  some  ancient  copyist 
mistook  the  words  “ the  end,’’  which  may  have  been  written  after  ver.  8, 
to  mark  the  conclusion  of  the  preceding  lesson,  for  the  subscription  or 
the  end  of  the  Gospel.  And  this  might  easily  have  occurred  if  Mark  16  : 
8 came  at  the  bottom  of  the  left-hand  page  of  a manuscript,  the  next  leaf 
of  which  was  missing, the  very  thing  which  has  happened  in  respect  of 
one  of  the  manuscripts  at  Moscow.”  We  have  only  to  suppose  the  omis- 
sion of  the  passage  in  a single  early  manuscript,  for  some  reason,  and  then 
repeated  in  others,  and  we  see  at  once  why  a note  is  added  in  some  later 
manuscripts  stating  that  the  verses  in  question  are  wanting  in  some 
copies  ; why  a short  and  manifestly  spurious  ending  was  prepared  by  some 
one,  and  that  both  of  these  endings  are  found  in  the  Regius  manuscript 
of  the  eighth  or  ninth  century  ; and  why  the  section  is  wanting  in  some 
manuscripts  of  the  Armenian  version. 

But  older  than  any  existing  Greek  manuscript  are  the  most  ancient  ver- 
sions. The  Syriac  Peshito  version,  which  was  made  during  the  last  half 
of  the  second  century,  and  the  old  Latin  version,  made  about  the  middle  of 
the  second  century,  both  contain  these  verses.  And  so  also  the  Curetonian 
Syriac  version,  and  the  Thebiac,  made  not  later  than  the  third  century. 
And  let  it  be  remembered  that  these  versions  represent  Greek  manuscripts 
one  and  two  hundred  years  older  than  any  now  extant.  And  in  the  fourth 
century,  to  which  the  Vatican  and  Sinaitic  manuscripts  belong,  the  Latin 
Vulgate,*  made  by  Jerome,  the  Gothic,  and  Mernphitic  versions,  have 
this  portion  of  Mark’s  Gospel.  And  so  have  several  manuscripts  of  the 
Armenian  version,  which  was  possibly  made  as  early  as  the  fifth  century. 

To  this  must  be  added  the  testimony  of  early  Christian  writers.  Justin 
Martyr  (A.D.  151)  in  his  first  Apology  (c.  45)  quotes  from  verse  20 ; and 
Irenaeus  (A.D.  177-202)  in  his  third  book  against  Heresies  (10.  6)  quotes 
verse  19,  and  thus  recognizes  this  passage  as  a part  of  Mark’s  Gospel. 

* As  in  the  oldest  manuscript  of  Jerome’s  version.  Codex  Amiatinus. 


X 


INTRODUCTORY  REMARKS. 


Hippolytus  (A.D.  190-227)  quotes  the  17tli  and  18tli  verses  ; and  the  Apo- 
cryphal Acts  of  Pilate,  which  is  assigned  to  the  third  century,  contains 
verses  15-18.  Aphraates  (Wright’s  ed.,  p.  21),  of  the  early  Syrian  church, 
in  his  first  Homily  (A.D.  337)  quotes  verses  16-18.  The  same  verses,  and 
also  the  20th,  are  quoted  by  Ambrose,  about  A.D.  380.  Chrysostom  (A.D. 
400)  refers  to  the  9th  verse,  and  quotes  the  19th  and  20th,  and  says, This  is 
the  end  of  the  Gospel.”  (0pp.  iii.  765,  A,  B.)  Augustine  (A.D.  395-430)  fre- 
quently quotes  from  this  passage,  and  says  that  Markus  narrative  of  the 
Resurrection  was  publicly  read  in  the  church.  Verse  20  is  also  quoted  by 
Nestorius  and  Cyril  of  Alexandria  (about  A.D.  430). 

Eusebius  (A.D.  325)  is  the  earliest  writer  who  intimates  that  the  conclu- 
sion of  Mark’s  Gospel  is  wanting  in  certain  manuscripts.  In  an  abridged 
work  on  the  Apparent  Inconsistencies  in  the  Gospels,  a certain  Marinus 
is  represented  as  asking  concerning  a supposed  discrepancy  between 
Matthew  28  : 1 and  Mark  16  : 9,  and  Eusebius  answers  that  it  admits  a 
twofold  solution.  He  who  would  reject  this  whole  passage,  would  say 
that  it  is  not  found  in  all  the  copies  of  Mark's  Gospel,  that  the  accurate 
copies  make  Mark’s  narrative  end  with  “ For  they  yv’ere  afraid  ” (ver.  8). 
But  another,  not  daring  to  reject  anything  from  the  text  of  the  Gospels, 
will  hold  that  both  are  to  be  received ; and  upon  this  premise  Eusebius 
proceeds  to  show  how  the  difficulty  may  be  solved.  And  immediately 
after  he  intimates  that  the  difficulty  arises  from  a misconception  of  the 
Greek  phrase.  It  must  be  seen  that  Eusebius  does  not  himself  pronounce 
against  the  genuineness  of  this  passage,  but  rather  for  it,  especially  when 
we  add  the  fact  that  he  elsewhere  quotes  from  it.  {Nov.  P.  Bib.  iv.,  pp. 
262,  264,  301.) 

What  Jerome  (about  A.D.  400),  Victor  of  Antioch  (about  A.D.  425),  He- 
sychius  of  Jerusalem  (of  the  sixth  or  seventh  century),  and  some  others, 
say  about  certain  manuscripts  wanting  this  passage,  appears  to  be  but 
repetitions  of  what  Eusebius  had  said.  “ His  words,”  says  Rev.  J.  W. 
Burgon,  “were  translated  by  Jerome,  adopted  by  Hesychius,  referred  to 
by  Victor,  reproduced  ‘with  a difference’  in  more  than  one  ancient 
scholion.”  But  Jerome  gives  these  twelve  verses  a place  in  his  revision  of 
the  old  Latin  version,  the  Vulgate,  and  also  quotes  verses  9 and  14  in  his 
writings.  Victor  of  Antioch  also  gives  the  remarkable  testimony,  that 
although  this  passage  was  not  found  in  many  copies,  certain  persons  hav- 
ing supposed  it  spurious,  yet  he  had  found  it  in  very  many  copies,  and  in 
the  authentic  Palestinian  Gospel  of  Mark,  and  had  therefore  placed  it  in 
his  own  work  (Burgon’s  Last  Twelve  Verses  of  Mark,  pp.  288-290.)  Mr. 
Burgon*  also  states  (p.  122)  that  twenty-two  later  manuscripts  contain  a 
* Mr.  Burgon  (pp.  114-122,  228-231)  found  by  personal  examination  that  Tischendorf, 
Tregelles,  and  others  had  erroneously  made  some  of  these  manuscripts  bear  testimony 
against  these  verses. 


INTRODUCTORY  REMARKS. 


xi 


similar  comment,  wliile  not  a single  manuscript  asserts  that  these  verses 
are  wanting  in  the  more  ancient  and  accurate  copies.  Hesychius  of  Jeru- 
salem also,  in  his  Homily  on  the  Resurrection,”  which  has  been  errone- 
ously ascribed  to  Gregory  of  Nyssa,  recognizes  the  passage  as  Mark’s  by 
appealing  to  and  formally  quoting  the  19th  verse.  After  such  decisive 
testimony  it  seems  quite  needless  to  seek  farther  from  external  sources. 

Second,  Internal  evidence,  upon  the  whole,  confirms  the  external,  and 
f avoids  the  authorship  of  Mark. 

(1.)  Mark  16  : 8 can  not  be  regarded  as  an  ending,  much  less  an  appro- 
priate ending  of  this  Gospel.  Leaving  out  verses  9-20,  the  eighth  verse 
is  manifestly  fragmentary,  and  naturally  suggests  that  something  must 
have  followed.  Indeed,  those  critics  who  regard  the  present  conclusion  as 
ungenuine,  generally  suppose  that  the  Gospel  originally  had  another. 
The  brief  ending  found  in  the  Regius  manuscript,  already  referred  to,  is 
manifestly  of  later  origin,  and  is  regarded  by  all  as  clumsy  and  spurious. 
And  of  any  other  ending,  except  the  common  one,  there  is  absolutely  no 
trace. 

(2.)  The  present  conclusion  is  appropriate.  If  we  turn  to  verses  19  and 
20  we  find  a fitting  close  of  a Gospel  which  begins  with  the  announce- 
ment of  Jesus  Christ  as  “ the  Son  of  God,”  and  which  throughout  repre- 
sents him  as  the  Mighty  Worker.  Is  not  this  just  the  ending  we  would 
seek  ? And  we  can  not  separate  these  verses  from  the  rest,  for  the  whole 
passage  is  always  found  together  in  manuscripts  and  versions.  Besides, 
this  whole  chapter  forms  a conclusion  corresponding  with  the  beginning 
of  the  Gospel.  They  are  both  brief  and  summary.  In  the  one  Mark  pro- 
ceeds at  once  to  the  ministry  of  John  and  the  baptism  of  Jesus,  and  giving 
the  temptation  a passing  notice,  he  begins  the  narrative  of  our  Lord’s 
Galilean  ministry.  In  the  other,  without  relating  the  scenes  of  the  resur- 
rection, he  passes  at  once  to  the  visit  of  the  women  at  the  empty  tomb, 
where  an  angel  announces  to  them  that  their  Lord  had  risen ; then  no- 
tices his  appearance  to  Mary  Magdalene,  then  to  two  disciples,  then  to 
the  eleven,  and  hastens  to  the  last  commission  and  to  his  ascension. 

(3.)  The  leading  thought  of  this  passage  is  in  unison  with  what  pre- 
cedes. The  astonishment,  hesitation,  and  practical  unbelief  of  the  women 
(ver.  8)  are  in  keeping  with  the  unbelief  of  the  disciples  (vers.  11,  13,  14), 
which  is  only  overcome  by  the  appearance  of  Jesus  among  them.  It 
seems  to  have  been  a design  of  Mark  to  show  the  greatness  of  their  un- 
belief, and  how  it  was  overcome.  And  this  victory  over  it  is  appropriately 
followed  by  the  last  commission,  in  which  salvation  is  promised  upon 
faith,  and  signs  to  accompany  those  who  have  believed. 

(4.)  The  style  has  strong  resemblances  to  that  of  Mark.  Such  is  the 
vividness  of  ver.  10.  The  specifications  also  in  vers.  12,  17-20^  in  the 
midst  of  such  brevity,  reminds  us  of  Mark.  Favorite  words,  or  those 


xii 


INTRODUCTORY  REMARKS. 


quite  peculiar  to  Mark,  are  found  here : such  is  the  word  translated  early 
in  ver.  9,  unhellef  in  ver.  14,  and  creature  in  ver.  15.  See  also  on  ver.  17. 
But  it  has  been  objected  that  Mark’s  favorite  expressions  are  wanting, 
and  that  several  words  or  expressions  are  used  which  are  not  found  else- 
where in  this  Gospel.  From  these  are  derived  the  principal  arguments  of 
those  who  regard  this  passage  as  spurious,  or  as  an  appendix  made  by 
another  hand.  But  such  objections  and  arguments  are  well  answered  by 
Dr.  J.  A.  Broadus  {Baptist  (Quarterly,  July,  1869,  pp.  355-3G2).  He  shows 
that  Mark’4  favorite  words,  translated  immediately  and  again,  which  are 
wanting  here,  are  also  wanting,  the  former  in  fifty -four  verses,  and  the 
latter  in  forty-three  verses,  preceding  this  passage.  In  regard  to  words 
and  expressions  peculiar  to  this  passage,  he  makes  it  appear  that  their 
presence  is  of  little  weight  'against  the  authorship  of  Mark.  And  to  ex- 
hibit the  futility  of  such  a process,  he  takes  the  twelve  verses  preceding 
this  passage,  and  subjects  them  to  a like  examination  ; and  finds  seven- 
teen words  and  expressions  not  elsewhere  employed  by  Mark,  which,  by 
a curious  coincidence,  are  the  same  number  that  Alford  has  found  in  this 
passage. 

In  view  of  these  facts  I must  express  the  conviction  with  Bleek,  who 
readily  gives  full  weight  to  all  opposing  arguments,  that  this  passage  “is 
genuine  and  belonged  from  the  beginning  to  Mark’s  Gospel.’* 

SOURCES  OP  THIS  GOSPEL. 

What  were  the  • materials  from  which  this  Gospel  was  composed,  is  a 
question  which  has  often  been  discussed.  It  is  written  as  by  an  eye- 
witness, yet  Mark  himself  saw  little  or  nothing  of  the  things  here  re- 
corded. The  true  answer  takes  us  back  to  the  beginning  of  apostolic 
preaching.  After  the  ascension  of  Jesus  the  Apostles  remained  at  Jerusa- 
lem in  daily  communion.  The  scenes  of  Christ’s  life  and  his  words  were 
deeply  impressed  on  their  memory.  The  promised  Spirit  was  with  them 
to  guide  them  unto  all  truth.  The  words  and  the  deeds  of  Jesus  were 
told  over  and  over  again  in.  their  conversations  and  discourses.  One  may 
have  excelled  in  relating  the  conversations  of  Jesus,  another  his  dis- 
courses, and  another  his  mighty  works.  Thus  an  early  writer  makes 
Peter  say  : “ After  midnight  has  once  passed  I now  of  my  own  accord 
awake,  and  sleep  no  longer  comes  to  me  ; which  happened  to  me  because 
it  was  my  habit  to  recall  the  words  of  my  Lord  that  I had  heard  from 
him.”  {Recog.  Clem.  2.  1.)  There  was  thus  an  oral  Gospel  before  a writ- 
ten one.  These  recitals  of  what  Jesus  said  and  did  were  doubtless  often 
committed  to  writing,  especially  by  the  hearers.  Accordingly,  when  Luke 
wrote,  many  had  undertaken  to  compose  a narrative  of  these  things. 

These  facts  prepare  us  to  receive  with  favor  the  early  traditions  that 


INTRODUCTORY  REMARKS. 


xiii 


Mark  wrote  under  the  influence  and  direction  of  Peter.  The  testimony 
of  Papias  has  already  been  given.  Irengeus  calls  Mark  “ the  interpreter 
and  attendant  of  Peter/’  who  “ delivered  to  us,  in  writing,  the  things 
which  had  been  preached  by  Peter.”  Origen  says  that  Mark  “ composed 
it  as  Peter  directed  him.”  Eusebius  says,  on  the  authority  of  Clement  of 
Alexandria,  that  the  hearers  of  Peter  at  Rome  besought  Mark  to  commit 
to  writing  the  substance  of  his  teaching ; that  the  Apostle  being  informed 
supernaturally  of  the  work,  sanctioned  it,  and  directed  that  it  should  be 
read  in  the  churches.  Yet  Eusebius  elsewhere  quotes  Clement  as  saying 
that  Peter  neither  urged  nor  hindered  it.  This  may  possibly  mean  that 
Peter  neither  helped  nor  hindered  it  before  its  completion,  but  approved 
of  it  afterward.  Similar  testimony  is  given  by  Tertullian,  Jerome,  and 
others.  Indeed,  so  well  established  was  this  regarded  that  some  did  not 
hesitat  to  designate  this  the  Gospel  according  to  Peter.  Some  suppose 
this  fact  to  be  referred  to  in  2 Pet.  1 : 15,  16. 

That  Peter  had  some  connection  in  the  preparation  of  this  Gospel  may 
also  be  inferred : (1.)  From  the  fact  that  it  extends  over  the  exact  time 
intimated  by  Peter  in  Acts  1 : 21,22,  and  10  : 36-42.  (2.)  That  scarcely  an 
action  or  incident  of  Jesus  is  related,  at  which  Peter  was  not  present. 
(3.)  The  things  which  would  specially  impress  Peter’s  mind  are  related 
in  detail  and  vividness.  For  example,  the  healing  of  Jairus’  daughter, 
ch.  5 : 39-42  ; the  transfiguration,  ch.  9 : 2-27  ; the  denials  of  Peter,  c.'. 
14  : 54,  66-72.  (4.)  The  modesty  of  Peter  may  be  noticed  in  the  omission 
of  many  things  honorable  to  him ; while  his  failings  are  frankly  and 
fully  recorded.  John  alone  tells  us  that  Peter  was  the  man  who  boldly 
drew  his  sword  in  defense  of  his  Master.  Mark  withholds  the  name  of 
him  who  displayed  such  heroism,  and  simply  says,  One  of  them  that 
stood  by.”  But  Peter’s  sin  in  denying  Christ,  Mark  relates  in  such  a 
manner  as  to  fully  show  his  guilt  without  covering  or  mitigation. 
(5.)  Taking  into  account  the  lengths  of  the  Gospels,  he  is  more  frequently 
mentioned  (Simon,  Peter,  or  Simon  Peter)  than  in  either  Matthew  or  Luke. 
At  the  same  time  his  name  appears  several  times  to  be  modestly  omitted, 
Matt.  15  : 15  and  Mark  7:17;  Luke  22  : 8 and  Mark  14  : 13. 

From  all  this  I conclude  that  the  sources  of  Mark’s  Gospel  are  to  be 
traced  to  the  oral  teachings  of  the  Apostles  and  especially  of  Peter;  and 
that  Mark,  under  the  guidance  of  the  Holy  Spirit,  and  probably  in  some 
way  connected  with  the  inspired  Apostle,  arranged  and  wrote  his  Gospel 
narrative. 


ITS  RELATION  TO  THE  OTHER  GOSRELS. 

The  Gospel  of  Mark,  however,  is  not  a compilation.  From  beginning  to 
end  are  the  characteristics  of  one  and  the  same  author.  Whatever  the 


XIV 


INTEODUCTORY  REMARKS. 


sources  of  information,  oral  or  written,  the  material  was  evidently 
digested  in  the  mind  of  Mark  and  it  came  forth  stamped  with  his  indi- 
viduality. The  sacred  writers  as  they  were  moved  by  the  Holy  Spirit 
retained  their  individuality  and  exercised  the  full  powers  of  their  minds. 

Neither  can  we  regard  this  Gospel  as  a summary  of  Matthew ; nor  an 
epitome  of  Mattliew  and  Luke.  Mark  in  his  topics  and  incidents  gene- 
rally indeed  coincides  with  one  or  both.  In  form  and  substance  he  re- 
sembles Matthew ; in  order  and  arrangement,  Luke.  But  his  arrange- 
ment is  evidently  his  own,  and  wherever  he  is  in  common  with  either 
Evangelist,  or  with  boTi,  he  generally  enters  more  into  detail,  and  excels 
in  graphic  narration ; he  has  his  own  characteristics,  without  the  charac- 
teristics of  the  others.  All  this  proves  an  independent  narrator  and  an 
independent  Gospel. 

As  little  reason  also  is  there  for  the  view  of  some,  that  the  Gospel  of 
Mark  formed  the  basis  out  of  which  Matthew  and  Luke  developed  theirs. 
The  large  amount  of  independent  narration  in  the  two  latter  is  fatal  to 
such  a supposition,  and  wherever  they  are  in  common,  each  treats  his 
subject  independently.  Wherever  there  is  verbal  agreement,  it  is  princi- 
pally in  reciting  the  words  of  Jesus,  or  of  characters  introduced. 

But  Mark  holds  a somewhat  middle  ground  between  Matthew  and  Luke. 
The  statement  of  Meyer  is  quite  just,  that  in  the  parts  where  Mark  does 
not  stand  with  them  they  two  depart  furthest  from  each  other,  while 
they  essentially  agree  where  Mark  forms  the  middle  term.”  His  position 
in  Gospel  history  (between  the  other  two)  is  the  right  one,  while  as  a basis 
for  studying  that  history  he  has  great  advantages.  I have  said  nothing 
of  Jolin’s  Gospel,  because  the  relation  of  the  others  being  established,  he 
most  remarkably  and  beautifully  supplements  the  three. 


PECULIARITIES  OF  THE  SECOND  GOSPEL. 

This  is  peculiarly  the  Gospel  of  action.  Jesus  is  presented  as  the 
Mighty  Worker.  His  deeds  rather  than  his  discourses  are  given.  Com- 
pression, and  lively  detail ; precision,  and  rapid  and  picturesque  descrip- 
tion ; glowing  narrative,  and  brief,  burning  words,  are  marked  character- 
istics. Everywhere  Jesus  is  at  work  ; in  the  way,”  in  the  house,”  as 
he  sat  at  meat,”  in  the  synagogue,”  by  the  seaside  ;”  everywhere  he  is 
the  one  who  “ went  about  doing  good  ” (Acts  10  : 88),  always  ready  to  be 
interrupted,  always  at  the  service  of  others,  so  much  so  that  he  had  no 
leisure  even  to  eat,”  and  even  his  relatives  thought  he  was  “ beside  him- 
self.” In  harmony  with  rapid  and  life-like  narrative,  such  words  as 
straightway,”  “ forthwith,”  immediately,”  appear  with  unusual  fre- 
quency, the  present  tense  is  often  used  instead  of  the  indefinite  past,  the 


INTRODUCTORY  REMARKS. 


XV 


first  person  instead  of  tlie  third,  and  incidents  are  often  loosely  joined  to- 
gether by  merely  and  or  “ again. 

Another  peculiarity  may  be  seen  in  the  periods  of  rest  which  regularly 
intervene  between  the  scenes  of  great  activity.  “ Each  fresh  advance, 
each  new  contest  and  victory,  is  preceded  by  a period  of  retirement.  Thus 
the  Savior  at  the  commencement  of  his  work  leaves  the  obscure  abode  of 
his  humiliation  at  Nazareth,  that  by  humble  submission  to  the  baptism  of 
John,  he  might  insure  his  victorious  progress.  Thence  ho  retires  into  the 
wilderness  ; again  and  again  he  repairs  into  the  desert  to  issue  forth  anew 
and  to  achieve  even  larger  conquests.  Even  his  ascension  is  presented  at 
the  close  of  our  Gospel  under  the  peculiar  aspect  of  Christ  retiring  in 
order  to  conquer,  by  his  power  and  blessing,  the  whole  world  by  the  instru- 
mentality of  his  embassadors.” — Lange,  Marhy  p.  4. 

Mark  is  also  noted  for  the  many  new  and  precious  bits  of  information 
which  he  everywhere  throws  into  his  narrative.  Zebedee  had  hired  ser- 
vants (ch.  1 : 20) ; Levi  was  the  son  of  Alpheus  (2  : 14);  James  and  John 
were  surnamed  Boanerges  (3:  17);  Jesus  is  the  carpenter  (6:3);  the 
woman  of  Canaan  a Greek  and  a Syrophoenician  by  nation,  and  Jesus  re- 
tiring into  a house  (7  : 24-26) ; Mary  Magdalene  dispossessed  of  seven 
devils  and  the  first  to  behold  a risen  Savior  (ch.  16  : 9) ; and  many  similar 
facts. 

To  Mark  also  we  are  principally  indebted  for  what  hints  we  have  con- 
cerning the  gestures  and  looks  of  Jesus,  chs.  1 : 21 ; 3 : 5,  34  ; 9 : 36  ; 10  : 
16,  23,  32,  etc.  And  also  for  the  sighs  of  Jesus,  ch.  7 : 34 ; 8 : 12  ; compare 
ch.  3 : 5.  Expressions  of  tenderness  are  particularly  common,  such  as 
“ little  daughter,”  “ little  child,”  etc.  The  language  is  Hebraistic  ; the 
exact  Aramean,  the  vernacular,  words  or  expressions  of  Jesus  are  often 
given ; the  introduction  of  Latin  words  and  phrases  is  frequent ; all  giv- 
ing life,  or  minuteness,  or  interest  to  the  narrative.  All  these  character- 
istics make  the  second  Gospel  peculiarly  valuable.  It  is  full  of  freshness 
and  individuality,  reverently  and  affectionately  following  the  official  min- 
istry of  Jesus,  “ recording  his  positions  and  looks  and  gestures,  and  giving 
us  the  very  echo  of  the  tones  with  which  he  spoke.”  So  that  Da  Costa 
has  well  said,  “ If  any  one  desires  to  know  an  evangelical  fact,  not  only  in 
its  main  features  and  grand  results,  but  also  in  its  most  minute  and  more 
graphic  delineation,  he  must  betake  himself  to  Mark.”  These  and  other 
characteristics  are  brought  to  view  in  considering  the  question  : 

FOR  WHOM  WRITTEN? 

Mark  wrote  specially  for  Gentile  Christians.  Ilis  design  was  princi- 
pally to  narrate  the  official  life  of  Jesus  Christ,  the  Son  of  God.  Hence 
the  beginning  and  the  end  of  the  Gospel  are  brief  and  summary.  He 
omits  the  genealogy  and  all  accounts  of  the  early  years  of  both  John  and 


XVI 


INTRODUCTORY  REMARKS. 


Jesus  to  wliicli  Gentiles  would  attach  less  importance  than  would  the 
Jews.  He  quotes  little  from  the  Old  Testament,  and  makes  but  few 
references  to  the  Prophets,  because  of  less  interest  to  Gentiles.  He  does 
not  even  use  the  word  Law,  and  makes  no  effort,  like  Matthew  in  the 
“ Sermon  on  the  Mount,”  to  show  the  relation  of  Jesus  to  the  old  dispen- 
sation. 

Mark  also  makes  those  geographical  explanations  which  would  be 
necessary  for  a Gentile,  but  not  for  a Jew.  Thus,  J udea  is  a “ country,” 
and  Jordan  is  a “ river”  (1:5);  Nazareth  is  in  Galilee  (1:9);  Bethphage 
and  Bethany  are  near  to  Jerusalem  (11  : 1) ; Jerusalem  stands  on  an  ele- 
vated f;osition,  and  the  Mount  of  Olives  over-against  the  temple  (13  : 3). 

Similar  explanations  are  given  regarding  persons.  Publicans  are 
spoken  of  as  many,  forming  a somewhat  numerous  class  (3  : 15).  Simon, 
who  aided  the  Savior  in  bearing  his  cross,  was  the  father  of  Alexander 
and  Rufus,  names,  doubtless,  familiar  to  many  Gentiles,  for  whom  he  im- 
mediately wrote,  15  : 31 ; Rom.  10  : 13.  Gentiles,  too,  needed  to  be  told 
the  high  position  in  the  Sanhedrim  held  by  Joseph  of  Arimathea,  and  he 
is  therefore  described  as  “ an  honorable  counselor,”  15  : 43. 

Jewish  customs,  not  familiar  to  Gentiles,  are  explained,  or  referred  to. 
The  disciples  of  John,  and  the  Pharisees,  observed  stated  fasts  (3  : 18) ; 
common  or  defiled  hands  are  explained  as  unwashen  hands ; and  washing 
the  hands  and  bathing  themselves  are  described  as  a Jewish  usage  for 
preventing  ceremonial  uncleanness,  7 : 1-4.  “ The  preparation”  is  ex- 

plained as  the  day  before  the  Jewish  Sabbath,  15  : 43. 

Mark  also  translates  the  Hebrew  or  Aramean  expressions  coming  from 
the  lips  of  Jesus,  which  was  needed,  not  for  Jewish  readers,  but  for  Gen- 
tile. Thus  Boanerges  means  sons  of  thunder”  (3  : 17).  Talitha  cumi, 
the  words  addressed  to  the  daughter  of  Jairus,  signifies,  ‘‘  Damsel,  I say 
to  thee,  arise”  (5  : 41).  Gorban  is  ‘‘a  gift”  (7  : 11).  Ephatha  means  ‘‘be 
opened”  (7  : 34).  Bartimceus  is  explained  as  “ the  son  of  Timaeus”  (10  : 
46).  Gehenna  or  hell  is  unquenchable  fire  (9  : 48).  Abba  means  “ father” 
(14:  38),  and  Golgotha  is  interpreted,  “ place  of  skull”  (15  : 33).  “ The 
first  day  of  the  week”  is  first  presented  in  its  Hebraistic  form  (16  : 2) 
according  to  the  usage  of  the  Greek-speaking  Jews  of  Palestine,  and  then 
in  another  form  (16  : 9)  which  would  be  more  intelligible  to  Gentile  read- 
ers. Likewise  the  two  mites,  Jewish  money,  is  explained  as  being  equal 
in  value  to  the  Roman  farthing  (13  : 43). 

Mark  also  omits  some  things  which  might  needlessly  offend  his  Gentile 
readers.  For  example,  “ Go  not  into  the  way  of  the  Gentiles,”  etc.,  recorded 
by  Matthew  (10:  5,  6) ; compare  Mark  6 : 7, 8.  On  the  other  hand,  Mark 
alone  records  the  words  of  Jesus,  “ The  Sabbath  was  made  for  man,  and 
not  man  for  the  Sabbath,”  3 : 27.  He  alone  quotes  that  part  of  Isaiah’s 
prophecy,  “ of  all  nations,”  11  : 17.  Ho  alone  giv^es  the  admission  of  the 


INTRODUCTOHY  REMARKS. 


xvii 


scribe,  that  love  is  more  than  all  the  whole  burnt-offerings  and  sacrifices, 
13  : 33.  And  he  preserves  that  portion  of  the  last  commission,  **  Go  ye 
into  all  the  world  and  preach  the  gospel  to  every  creature,”  16  : 15. 
Other  things  are  likewise  omitted,  which  would  chiefly  interest  the  Jews; 
such  as  the  parable  of  the  king’s  son,  Matt.  23  : 1-14,  or  the  awful  denun- 
ciation of  the  scribes  and  Pharisees  in  the  33d  chapter  of  Matthew.  But 
the  answer  regarding  tribute,  Render  to  Caesar  the  things  that  are 
Caesar’s,”  (13  : 17),  showing  his  allegiance  to  constituted  authority,  was 
also  appropriate  for  Gentile  readers.  So  Mark  also,  as  well  as  Matthew, 
gives  the  account  of  the  healing  of  the  daughter  of  the  Syrophoenician 
woman,  thereby  proving  that  the  sympathies  and  works  of  Jesus  were 
not  confined  by  Jewish  prejudices. 

All  these  peculiarities  indicate  very  clearly  that  Mark  wrote  his  Gospel 
primarily  for  Gentiles. 


WHEN  WRITTEN. 

The  time  when  Mark  wrote  his  Gospel  can  not  be  positively  determined. 
Ecclesiastical  tradition  is  contradictory  and  untrustworthy.  Irenaeus  says 
it  was  written  after  the  death  of  Peter  and  Paul ; but  according  to  Papias, 
and  Clement  of  Alexandria,  it  was  written  during  Peter’s  lifetime.  If  it 
were  important  to  reconcile  these  statements,  we  might  say  that  this 
Gospel  was  indeed  written  during  the  lifetime  of  Peter,  but  completed 
and  published  after  his  death.  Later  ancient  authorities  put  its  date  much 
earlier,  as  early  as  A.D.  40  or  43,  but  without  evidence  or  probability. 
There  is  nothing  in  the  New  Testament  to  decide  the  question.  It  must 
have  been  written  before  the  destruction  of  Jerusalem,  A.D.  70,  otherwise 
so  remarkable  a fulfillment  of  our  Lord’s  prediction  in  the  thirteenth  chap- 
ter would  have  been  noticed.  On  the  other  hand,  the  mention  of  Mark  in 
Col.  4 : 10,  as  a cousin  of  Barnabas,  as  if  that  were  his  highest  distinction, 
would  indicate  that  his  Gospel  was  not  then  published,  about  A.D.  63,  the 
time  when  that  epistle  was  written.  Mark  at  this  time  was  with  Paul  at 
Rome,  Col.  4 : 10 ; Philemon  24.  Somewhat  later  he  was  with  Peter  at 
Babylon,  1 Pet.  5 : 13.  There  he  may  have  composed  his  Gospel,  or  hav- 
ing written  it  previously,  he  may  have  submitted  it  to  Peter  for  his  in- 
spection and  approval.  When  Paul  wrote  his  second  epistle  to  Timothy, 
during  his  second  imprisonment  at  Rome,  about  A.D.  67  or  68,  Mark  ap- 
pears to  have  been  in  Asia  Minor,  3 Tim.  4 : 11.  From  all  this  we  may 
conclude  that  the  most  probable  time  of  the  writing  of  this  Gospel,  or  at 
least  of  its  publication,  was  between  A.  D.  63  and  68. 


xviii 


INTRODUCTORY  REMARKS. 


PLACE  WHERE  THIS  GOSPEL  WAS  WRITTEN. 

Tlie  place  is  even  more  uncertain  than  the  time.  There  is  nothing  in 
the  Bible  to  indicate  it.  The  mention  of  Mark  with  Peter  at  Babylon 
(1  Pet.  5 : 13)  gives  but  the  slightest  foundation  for  suggesting  that  it 
might  have  been  composed  there.  Clement  of  Alexandria,  Eusebius, 
Jerome,  etc.,  mention  Rome  as  the  place ; but  earlier  writers,  such  as 
Papias  and  IrenaDus,  do  not  speak  of  it.  As  for  Peter,  it  is  not  certain  that 
he  ever  was  at  Home ; and  if  there  at  all,  probably  not  before  the  last 
year  of  his  life.  Chrysostom  mentions  Alexandria,  but  this  is  not  con- 
firmed by  other  testimony.  Some  would  combine  these  views,  supposing 
it  published  in  both  cities.  Its  Latinisms  show  that  Mark  understood 
something  of  Latin,  but  prove  nothing  regarding  the  place  of  composi- 
tion. At  most  they  only  strengthen  the  opinion,  already  discussed,  that 
the  Gospel  was  written  for  Gentile,  including  Roman,  readers.  The  place 
of  writing  we  must  leave  where  we  found  it,  uncertain.  Compare  a popu- 
lar article  in  The  Galaxy  on  the  question,  “ Was  Peter  ever  at  Rome  ?” 
(Aug.  1872,  pp.  231-238). 


ARRANGEMENT. 

Mark  follows  a natural  and  easy  arrangement  of  giving  graphic 
sketches  of  Christ’s  mighty  deeds,  conflicts,  and  victories.  In  tracing  his 
growing  influence,  and  the  opposition  it  awakened  ; his  relation  to  the 
different  classes,  scribes  and  Pharisees,  his  own  countrymen,  Herod 
Antipas,  and  ecclesiastical  leaders  at  Jerusalem,  Mark  naturally  follows 
the  general  order  in  which  events  occurred.  In  Matthew  we  And  group- 
ing and  classifying;  in  Luke  historic  sequence  and  order;  but  in  Mark 
life-sketrlies,  developing  a series  of  mighty  achievements  in  overcoming 
sin  and  the  powers  of  darkness,  the  elements  of  nature,  bodily  maladies, 
and  death  ; and  these  achievements  interspersed  with  seasons  of  rest  and 
retirement  in  the  wilderness  and  on  the  mountain.  The  principal  divi- 
sions are  : 

1.  The  ministry  of  John  the  Baptist;  the  baptism  and  temptation  of 
Jesus,  ch.  1 : 1-13. 

2.  Christ’s  early  Galilean  ministry,  from  the  imprisonment  of  John  to 
the  appointment  of  the  Twelve.  A time  of  growing  popularity,  and  also 
of  growing  opposition,  culminating  in  an  organized  movement,  ch.  1 : 14 — 
3 : 12. 

3.  Galilean  ministry,  from  the  appointment  of  the  Apostles  to  Christ’s 
departure  for  the  country  of  Tyre  and  Sidon.  A period  of  great  Pharisaic 
malignity,  marked  on  the  part  of  Jesus  by  a change  to  parabolic  instruc- 
tion ; also  of  great  miracles,  and  great  activity  of  Christ  and  the  Apostles. 


INTRODUCTORY  REMARKS. 


XIX 


The  relation  of  Jesus  to  liis  relatives,  to  malignant  and  blasphemous 
Pharisees,  to  unbelieving  countrymen,  and  to  Herod  Antipas,  is  brought 
to  view,  cli.  3 : 13 — 7 : 23. 

4.  Christ’s  visit  to  the  Gentile  world,  cli.  7 : 24-30. 

5.  Christ’s  ministry  in  Decapolis  and  northern  Galilee.  The  transfigu- 
ration, ch.  7 : 31—9  : 29. 

6.  Later  ministry  in  Galilee,  ch.  9 : 30-50. 

7.  Last  journey  from  Galilee  through  Perea  to  Jerusalem,  ch.  10  : 1-52. 

8.  Closing  scenes  of  Christ’s  public  ministry  at  Jerusalem,  chs.  11, 
12,  13. 

9.  The  sufferings  and  death  of  Jesus,  chs.  14, 15. 

10.  Resurrection  and  ascension,  ch.  16. 

From  this  review  it  is  evident  that  the  Gospel  according  to  Mark  is  a 
collection  of  sketches,  gathered  not  at  random,  but  rather  arranged  in  an 
orderly  and  chronological  narrative,  for  a definite  purpose.  This  will  be 
farther  seen  in  a careful  study  of  the  Gospel  itself. 


GENEEAL  CONTEXTS. 


PAGE 


Preface hi. 

Introductory  Remarks v. 

A few  Works,  etc xx. 

Explanatory  Comments  and  Practical  Remarks 21 

List  of  Illustrations 328 

Index 329 

Table  of  Time,  Festivals,  Measures,  and  Money 336 

Synoptical  View  of  the  Four  Gospels 337 

Suggestions  on  the  Study  of  Mark 342 

A Year  in  Mark 343 


A FEW  WORKS  REFERRED  TO  IN  THESE  NOTES, 

AND  ACCESSIBLE  TO  GENERAL  READERS. 


Alexander,  Dr.  J.  A.  Commentary  on  Mark.  Scribner  & Co.,  New  York. 

Alford,  Dr.  Henry.  Critical  Commentary.  Harper  & Brothers,  New  York. 

Bengel,  Dr.  J.  A.  Gnomon  of  New  Testament.  A New  Translation  by  Professor  C.  T. 

Lewis  and  M.  R.  Vincent.  Perkinpine  & Higgins,  Philadelphia. 

Burgon,  j.  W.  The  Last  Twelve  Verses  of  Mark.  Oxford  and  London. 

Campbell,  Dr.  George.  The  Four  Gospels.  Boston. 

Coleman,  Dr.  L.  Ancient  Christianity  Exemplified.  Lippincott  & Co.,  Philadelphia. 
Con  ANT,  Dr.  T.  J.  The  Gospel  by  Matthew,  Revised  with  Critical  and  Philological  Notes. 
Also,  The  Meaning  and  Use  of  Baptizein^  Philologically  and  Historically  Investigated. 
American  Bible  Union,  32  Great  Jones  Street,  New  York. 

Ellicott,  Dr.  C.  J.  Historical  Lectures  on  the  Life  of  Christ.  Gould  & Lincoln,  Boston. 
Gill,  Dr.  John.  Commentaries.  Philadelphia. 

Hackett,  Dr.  H.  B.  Illustrations  of  Scripture.  Gould  & Lincoln,  Boston. 

Hanna,  Dr.  Wm.  Life  of  Christ.  Carters,  New  York. 

Hovet,  Dr.  a.  Miracles  ; Scriptural  Law  of  Divorce  ; God  with  Us.  Gould  & Lincoln, 
Boston. 

Kitto,  Dr.  j.  Cyclopaedia  of  Biblical  Literature.  Third  Edition.  Edited  by  Dr.  W.  L. 

Alexander.  J.  B.  Lippincott  & Co.,  Philadelphia. 

Lange,  Dr.  J.  P.  Commentary  on  the  Gospel  according  to  Mark.  Translated  from  the 
German,  with  Additions,  by  Dr.  Wm.  G.  T.  Shedd.  Scribner  & Co.,  New  York. 

Lynch,  Lieut.  William  F.  United  States  Expedition  to  the  Jordan  and  the  Dead  Sea. 

Philadelphia,  Baltimore,  and  London. 

Major,  Dr.  J.  R.  Critical  Notes  on  Mark.  London. 

Meyer,  Dr.  H.  A.  W.  Critical  and  Exegetical  Commentary.  A Translation  from  the 
German,  to  be  published  by  T.  & T.  Clark,  Edinburgh. 

Newman,  Dr.  J.  P.  From  Dan  to  Beersheba.  Harper  & Brothers,  New  York. 
Olshausen,  Dr.  H.  Commentary,  Dr.  A.  C.  Kendrick’s  Revision.  Sheldon  & Co.,  New 
York. 

Robinson,  Dr.  E.  Biblical  Researches  in  Palestine,  etc.  Crocker  & Brewster,  Boston. 
Ryle,  J.  C.  Expository  Thoughts  on  Mark.  Carters,  New  York. 

Smith,  Dr.  W.  Dictionary  of  the  Bible.  American  Edition ; revised  and  edited  by  Pro- 
fessor fl.  B.  Hackett,  D.D.  Hurd  & Houghton,  New  York. 

Stanley,  Dean.  Sinai  and  Palestine.  Scribner  & Co.,  New  York. 

Stier,  Dr.  R.  Words  of  the  Lord  Jesus.  Revised  American  Edition.  N.  Tibbals  & 
Son,  New  York. 

Thomson,  Dr.  W.  M.  The  Land  and  The  Book.  Harper  & Brothers,  New  York. 
Trench,  Prof.  R.  C.  Notes  on  Parables;  on  Miracles.  Appleton  & Co.,  New  York. 
Williams,  Dr.  N.  M.  Notes  on  Matthew.  Gould  & Lincoln,  Boston. 

Wilson,  Capt.  C.  W.  Recovery  of  Jerusalem.  London. 

Wordsworth,  Dr.  C.  The  New  Testament,  with  Notes.  Scribner  & Co.,  New  York. 


THE  GOSPEL  ACCORDING  TO  MARK. 


CHAPTER  I. 

The  ministry  of  John  the  Baptist ; the  baptism  of  Jesus, 

I.  THE  beginning  of  the  gospel  of  Jesus  Christ,  ^ the  «Lk.  l.  35 ; John 


CHAPTER  I. 

The  inspired  narrative,  as  written 
and  delivered  by  Mark,  is  veiy  appro- 
priately inscribed,  The  Gospel  according 
to  Mark.  The  four  Gospels  present 
only  one  divine  record,  but  from  four 
points  of  view.  That  of  Mark  is  about 
to  be  given.  The  title  is  found  in  many 
ancient  manuscripts,  and  was  doubtless 
ver}^  early  applied  to  this  narrative. 
The  word  saint,  so  often  found  in  this 
and  other  inscriptions,  is  an  addition 
of  a late  date,  and  inconsistent  with 
the  style  of  the  book  and  the  simpli- 
city of  God’s  word.  In  the  New  Testa- 
ment, titles  are  not  thus  applied  to 
Christians  individually  as  distinguish- 
ing epithets. 

Mark  makes  no  mention  of  either  the 
genealogy  or  birth  of  Christ,  illustrat- 
ing Jesus  in  this  respect  as  priest  after 
the  order  of  Melchisedec : “ Without 
father,  without  mother,  without  de- 
scent; having  neither  beginning  of 
days,  nor  end  of  life ; but  made  like 
unto  the  Son  of  God  ; abideth  a priest 
continually,”  Heb.  7 : 3 ; 5 : 5,  6.  He 
begins  his  Gospel  by  describing  the 
preaching  and  baptism  of  John,  the 
baptism  and  temptation  of  Jesus. 
Then  he  proceeds  to  the  ministry  of 
Jesus  in  Galilee,  depicting  especially 
his  works,  which  prove  him  to  be  the 
all-powerful  incarnate  Son  of  God. 
Not  only  this  chapter,  but  also  the 
whole  Gospel  is  in  singular  harmony 
with  the  words  of  Peter  in  Acts  10  : BO- 
SS. Indeed  it  embraces  the  same  ex- 
tent as  that  specified  by  Peter  in  Acts 
1 22. 

1-8.  Tue  Preaching  and  Baptism 
OF  John.  Matt.  3 : 1-12  ; Luke  3 : 1-8. 
The  account  of  Mark  is  the  most 
concise,  but  sudden  and  vivid.  The 


prediction  quoted  in  ver.  2 is  not  re- 
corded by  the  other  evangelists. 

1.  The  beginning*  The  first  three 
verses  are  closely  connected,  and  refer 
to  the  ministry  of  John  as  the  forerun- 
ner. Hence  the  heginning  extends  as 
far  as  ver.  8,  immediately  after  which 
Jesus  is  introduced.  To  separate  this 
verse  from  the  two  following,  and  make 
it  the  title  of  the  whole  book,  is  unnatu- 
ral and  arbitrary.  The  gospel*  The  good 
news,  for  so  the  word  means  ; the  glad 
tidings  of  a Savior  and  of  his  salvation. 
The  Gospel  of  Jesus  Christ  here  means 
the  good  news  concerning  Jesus  Christ. 
Compare  Rom.  1 : 3.  This  began  to  be 
proclaimed  by  John.  Compare  Luke 
16  : 16.  It  should  be  noted  that  Mark 
uses  the  word  gospel  more  frequently 
than  the  other  evangelists. 

Jesus*  The  personal  name  of  our 
Lord,  the  Greek  form  of  Joshua,  mean- 
ing Jehovah  his  help  or  Savior,  and  given 
him  by  command  of  the  angel  of  the 
Lord,  because  he  should  “ save  his  peo- 
ple from  their  sins.”  Matt.  1 : 21. 

Christ*  His  official  name,  meaning 
anoivted,  corresponding  to  the  Hebrew 
Messiah.  Ps.  2:2;  Dan.  9 : 24,  25 ; 
John  1 : 41 ; 4 : 25.  He  was  the  Anointed 
Prophet,  Priest,  and  King  of  Spiritual 
Israel,  of  the  kingdom  of  God. 

The  Son  of  God*  Son  of  God  or 
God]s  Son,  the  article  being  omitted  in 
the  original.  Brevity  was  often  studied 
in  titles.  Matthew  (ch.  1:1),  who 
wrote  for  Jewish  Christians,  introduces 
Christ  as  Son  of  David  in  his  relation  to 
Israel ; but  Mark,  who  wrote  for  Gen- 
tile believers,  presents  him  at  once  as 
Son  of  God,  in  the  highest  sense,  divine, 
partaker  of  the  Godhead,  and  hence 
possessed  of  divine  power.  The  Jew 
needed  to  be  convinced  that  Jesus  was 
the  Messiah  foretold  by  the  proi)hets  ; 


22 


MARK  I. 


A.D.  2r>, 


2 Son  of  God  ; as  it  is  written  in  the  prophets,  Be-  l.  34;  lieb.  i. 
hold  I send  my  messenger  before  thy  face,  which 

3 shall  prepare  thy  way  before  thee ; the  voice  of  one 
crying  in  the  wilderness.  Prepare  ye  the  way  of  the 

4 Lord  ; make  his  paths  straight.  John  did  baptize  ‘’Mt.  3.  l;  Lk.  3. 
in  the  wilderness,  and  preach  the  baptism  of  re-  ^ 


the  Gentile  that  he  was  possessed  of 
divinity,  an  Almighty  Savior,  before 
whom  all  the  pretended  divinities  of 
heathendom  were  evidently  spurious. 
Hence,  while  Matthew  especially  gives 
the  fulfillment  of  prophecies  and  the 
words  of  Jesus,  Mark  dwells  particu- 
larly on  the  acts  and  power  of  J esus. 

2.  As  it  is  Avritteii.  Though 
Mark  wrote  for  Gentiles,  he  did  not 
ignore  the  old  dispensation  and  the  Old 
Testament  Scriptures.  He  jntimates 
the  fulfillment  of  an  ancient  prophecy, 
and  the  quotation  is  itself  a brief  de- 
scription of  John’s  ministry  as  the  fore- 
runner of  Christ.  The  first  three  verses 
of  this  chapter  may  be  regarded  as  a 
superscription  of  John’s  ministry. 

Ill  the  prophets.  Mai.  3:1;  Isa. 
40  : 8.  The  majority  of  the  best  manu- 
scripts and  versions  read  “Isaiah  the 
prophet,”  the  name  of  the  principal 
prophet  quoted  being  mentioned  alone, 
although  there  is  a quotation  from  Ma- 
lachi  also,  which  however  is  really  but 
a development  of  that  of  Isaiah.  Com- 
pare Matt.  27  : 9,  and  note. 

Behold,  introduces  something 
wonderful  and  unexpected.  The  sense 
of  Malachi  is  given,  not  the  exact  lan- 
guage. I send  forth.  The  expression 
in  the  original  implies  a mission  of  im- 
portance. My  messenger.  The  Greek 
word  comnfonly  translated  aiujel^  is 
here  used  in  its  primary  and  wider 
sense.  J ohn  was  the  messenger  of  God 
who  was  to  prepare  the  way  for  the 
11  essenger  or  Angel  of  the  Covenant, — 
the  forerunner  of  the  Messiah.  Pre- 
pare thy  Avay.  Fully  make  ready  for 
thy  advent.  Before  thy  face.  Im- 
mediately before  thee.  Before  thee. 
This  is  not  found  in  the  oldest  manu- 
scripts. 

3.  The  prediction  of  Isaiah  is  also 
applied  to  John  by  Matthew  and  Luke. 
John  also  applied  it  to  himself,  John 
1 : 23.  We  have  thus  an  authoritative 
exposition  of  its  meaning  and  applica- 
tion. The  voice  of  one  crying. 
The  voice  of  a crier,  of  a herald,  excit- 
ing attention,  but  Ci^mi^aratively  of 


short  duration.  And  so  was  John’s 
ministry.  Wilderness;  denotes  an 
uninclosed,  un tilled,  and  thinly  inhab- 
ited district.  The  word  was  applied  to 
mountainous  regions,  to  districts  fitted 
only  for  pasture,and  to  tracts  of  country 
remote  from  towns  and  sparsely  settled. 

Prepare,  by  leveling  and  straighten- 
ing the  roads,  as  was  customary  before 
Oriental  monarchs  on  their  journeys 
and  marches.  A different  Greek  verb 
is  used  here  from  that  in  the  preceding 
verse.  The  custom  still  prevails  in  the 
East.  The  prophecy,  which  is  quoted 
according  to  its  sense,  points  to  the 
ministry  of  John  as  preparatory,  and  to 
him  as  the  precursor  of  Christ.  He  went 
before,  rebuking  the  proud,  exposing 
hypocrites,  calling  men  to  repentance, 
directing  their  minds  to  the  Messiah, 
and  making  ready  a people  prepared 
for  the  Lord,  Luke  1 : 16,  17. 

John;  means  “one  whom  Jehovah 
hath  graciously  given.”  His  name  had 
doubtless  reference  to  his  gracious 
mission.  Luke  (ch.  1)  as  an  historian 
gives  an  account  of  his  birth.  His 
parents  were  both  of  the  priestly  race. 
He  was  born  in  the  south  of  Judea, 
some  suppose  Hebron,  others  Jutta, 
and  lived  a Nazarite  (Luke  1 : 15 ; 
Num.  6 : 1-3)  in  that  wild  and  thinly 
settled  region,  till  he  began  his  ministry, 
Luke  1 : 80.  He  commenced  his  min- 
istry in  the  fifteenth  year  of  Tiberius 
Caesar,  which  was  the  779th  year  of 
Rome  or  A.  D.  25,  probably  in  the 
spring  or  summer.  In  the  autumn  com- 
menced a Sabbatical  year,  the  year  of 
our  Savior’s  baptism  and  the  beginning 
of  his  ministry,  as  well  as  of  a good 
portion  of  John’s  ministry.  Mark  like 
Matthew  introduces  John  abruiffly,  as 
one  demanding  notice,  only  in  his  offi- 
cial work  as  the  Forerunner  of  Jesus. 

4.  John  did  baptize.  Rather, 
John  came  baptizing  . . . preachimj^  etc.; 
in  conformity  and  fulfillment  of  the 
pro])hecies  just  quoted.  The  word  haj)- 
tize  is  file  Greek  word  baptizo  transferred 
into  our  language  and  the  termination 
altered.  The  literal  meaning  of  the 


A.D.  26. 


MARK  I. 


23 


Greek  word  is  plunge^  immerse.  This  is 
admitted  universally  among  Greek 
scholars.  Alexander  de  Stourdza,  a 
Greek  and  one  of  the  most  learned  men 
of  the  present  age,  says:  “The  verb 
baptizo  has,  in  fact,  but  one  sole  accepta- 
tion. It  signifies  literally  and  always, 
to  plunge.  Baptism  and  immersion  are 
therefore  identical ; and  to  say  baptism 
by  aspersion  is  as  if  one  should  say  immer- 
sion by  aspersion.,  or  any  other  absurdity 
of  the  same  nature.” — Cousid.  sur  la 
Boot..,  etc..,  p.  87. 

Prof.  A.  N.  Arnold,  D.D.,  for  many 
years  a missionary  in  Greece,  says  in 
The  Examiner  and  Chronicle.,  March 
16th,  1871 : — “ The  word  baptizo  is  used 
by  the  modern  Greeks,  not  only  in 
the  technical  sense,  as  describing  the 
Christian  rite  of  baj^tism,  but  also 
in  its  primitive  sense  of  ‘to  dip,  to 
plunge,  to  immerse.’  . . . The 

Greeks  have  continued  down  to  the 
present  day  to  use  the  word,  as  a 
common  and  secular  one,  in  no  other 
sense  than  that  in  which  their  fathers 
used  it  of  old,  namely,  ‘ to  dip,  to  im- 
merse.’ In  a Lexicon  of  French  and 
Modern  Greek  published  in  Athens  in 
1812,  the  French  word  ‘immersion’  is 
defined  by  the  three  Greek  words,  ‘ em- 
bapsis,  baptisis,  katadusis.’  The  last 
word  is  the  one  commonly  used  by  an- 
cient and  modern  Greek  writers,  when 
they  have  occasion  to  describe  the  act 
of  baptism.  Thus  when  they  speak  of 
trine-immersion.,  they  always  say  treis 
kataduseis,  and  never  tria  baptisrnata., 
because  they  regard  the  three  immer- 
sions as  constituting  only  one  baptism, 
in  the  technical  sense  of  the  word.  In 
an  English-Greek  Lexicon,  published 
in  Corfu,  in  1827,  by  a missionary  of  the 
London  Missionary  Society,  a zealous 
defender  of  infant  sprinkling,  the  first 
Greek  definition  of  the  word  ‘ immerge’ 
is  baptizo.  The  lexicographer,  however, 
under  an  influence  which  those  who 
knew  him  can  scarcely  understand, 
avoids  using  the  word  baptizo  in  defin- 
ing the  very  next  word,  namely,  ‘ im- 
merse.’ How  it  comes  to  pass  that  the 
Greek  baptizo  is  an  equivalent  in  English 
of  Immerge,  but  not  of  immerse,  he  has 
not  attempted  to  explain. 

“ There  is  no  lack  of  examples  in  the 
Greek  literature  of  the  i)resent  day,  of 
the  use  of  the  verb  in  question  in  the 
same  sense,  whether  used  literally  or 
figuratively,  in  which  it  was  used  by 
Greek  authors  before  it  was  ever  appro- 


priated to  designate  the  Christian  rite. 
In  a description  of  the  way  of  prepar- 
ing the  explosive  gun-cotton  which 
made  so  much  noise  a quarter  of  a cen- 
tury ago,  the  Minerva,  an  Athenian 
newspaper,  says,  ‘ Common  cotton, 
well  cleansed,  is  taken,  which  being 
immersed  (baptizomenon)  for  about 
half  a minute  in  strong  nitric  acid,  is 
afterwards  rinsed  in  pure  water,  often 
changed,’  etc.  ‘Righteousness,’  says 
Coraes,  the  most  renowned  of  modern 
Greek  writers,  ‘forbids  an  honorable 
man  to  ‘ dip  (baptizein)  his  pen  in  the 
filth  of  flattery.  ’ Again  the  same  writer 
says,  ‘ when  any  one  takes  upon  him  to 
pronounce  judgment  upon  whole  na- 
tions, he  ought  to  dip  (baptizein)  his 
pen  not  in  ink  only,  but  also  in  intelli- 
gence.’ This  figurative  use  of  the 
word  is  so  common  that  it  may  be  re- 
garded as  proverbial.  A merciless  critic 
is  said  to  ‘dip  (baptizein)  his  pen  in 
gall.’  One  more  example,  in  which  the 
common  and  the  technical  applications 
of  the  word  are  intimately  blended, 
must  suffice.  It  is  found  in  an  Athen- 
ian paper  called  The  Age  (Aion) : ‘ The 
Papists  verily  believe  that  they  are  saved 
by  being  sprinkled  (rantizomenoi),  and 
not  by  being  baptized  (baptizomenoi).’ 

“In  fine,  this  Greek  word  has  never 
changed  its  meaning.  Alike  in  ancient 
and  in  modern  times,  alike  in  its  com- 
mon and  in  its  ecclesiastical  use,  its 
meaning  is  solely  and  always,  ‘ to  im- 
merse, to  dip.’  ” 

Prof.  E.  A.  Sophocles,  of  Harvard 
University  and  a native  Greek,  in  his 
Greek  Lexicon  of  the  Roman  and  By- 
zantine Period  from  B.  C.  146  to  A.  D. 
1100,  defines  baptizo  to  mean  to  dip,  im- 
merse, sink,  with  various  metaphorical 
uses  growing  directly  out  of  this  pri- 
mary sense.  In  regard  to  the  religious 
ordinance  he  adds : “ There  is  'no  evi- 
dence that  Luke  and  Paul,  and  the  other 
ivriters  of  the  New  Testament,  put  'upon 
this  verb  meanings  not  recognized  nv 
THE  Greeks.”  Under  the  word  baj)- 
tisrna  numerous  references  are  given  to 
the  earliest  ecclesiastical  writers,  in 
proof  that  baptism  was  immersion. 

It  may  also  be  added  that  the  Syriac 
Peshito  version  of  the  second  century 
uses  the  verb  amad,  to  immerse,  to 
translate  the  Greek  baptizo.  Sec  a 
learned  article  in  the  Baptist  Quarterly 
(Jan.  1872,  pp.  106-110)  by  Dr.  C.  H. 
Toy,  in  which  he  shows  that  amad  is 
never  used  as  a Syriac  word  in  the  sense 


24 


MARK  I. 


A.D.  26. 


5 pentance  for  tlie  remission  of  sins.  And  there  went  ® Ac. 

out  unto  him  all  the  land  of  Judaea,  and  they  of  Jeru-  3^^23-26  ’;  Ac~'ii)i 
Salem  ; ^ and  were  all  baptized  of  him  in  the  river  of  4, 18. 

Jordan,  ® confessing  their  sins. 


of  “stand,”  as  some  have  supposed. 
He  not  only  gives  numerous  examples 
of  its  use  in  the  sense  of  “immerse,” 
but  also  shows  that  the  stem  of  the 
word  exists  in  Arabic  in  the  same  sense. 
Its  figurative  use  is  based  on  this 
ground-meaning  and  always  expresses 
an  idea  of  immersion.  See  ch.  10  : 88. 
But  it  is  only  with  its  literal  meaning 
that  we  have  here  to  do.  Compare  on 
Matt.  3 : 6.  See  also  on  ch.  6 : 25.  For 
a discussion  of  the  word  and  subject 
see  Dr.  Conant’s  Baptizein,  Carson  on 
Baptism,  and  kindred  works. 

In  the  wilderness ; of  Judea 
(Matt.  3 : 1),  the  eastern  portion  of' 
Judah ; here  in  the  neighborhood  of 
the  Jordan  north  of  the  Dead  Sea. 
“Baptizing  in  the  wilderness”  is  ex- 
laiiied  by  the  next  verse,  “ In  the  river 
ordan,”  which  fiowed  through  the  wil- 
derness. Preaching.  Proclaiming, 
announcing  publicly.  We  must  not 
suppose  John  making  set  discourses, 
but  announcing  his  brief  messages  to 
the  people  wherever  he  found  them. 
Baptism  of  repentance  ; impljung, 
enjoining,  and  symbolizing  repentance. 
John’s  ministry  consisted  of  preach- 
ing and  baptizing.  Matt.  3 : 2-6.  He 
preached  repentance  as  a condition  of 
baptism,  and  baptism  was  a symbol  of 
the  thorough  change  of  mind  denoted 
by  repentance.  Since  he  instituted  a 
new  rite  which  was  the  distinguishing 
feature  of  his  ministry,  he  was  called 
The  Baptist  (Matt.  3 : 1),  and  his  preach- 
ing was  specially  designated  as  that  of 
baptism ; and  as  his  baptism  implied^ 
enjoined,  and  symbolized  repentance,  it 
was  styled  the  baptism  of  repentance. 
For  the  remission  of  sins.  Unto 
the  forgiveness  of  sins.  Baptism  had 
respect  to  forgiveness  as  connected 
v/ith  repentance.  This  forgiveness  was 
through  him  who  was  to  come,  whom 
the  ministry  of  John  was  ushering  in 
and  proclaiming.  This  verse  states 
how  the  gospel  "of  Jesus  Christ  began 
in  fulfillment  of  prophecy  by  the  min- 
istry of  John. 

5.  The  immediate  result  of  John’s 
ministry.  All  the  land  of  Judea. 
The  country  soutli  of  Samaria  between 
the  Mediterranean  and  the  Jordan. 


The  country  is  put  for  its  inhabitants. 
The  people  come  from  all  parts  of 
Judea.  There  was  a general  coming  to 
his  baptism.  They  of  Jerusalem. 
According  to  the  best  manuscripts,  all 
they  of  Jerusalem,  or  all  the  Jerusalemites. 
The  people  of  Jerusalem,  as  the  in- 
habitants of  the  capital  and  holy  city, 
are  made  prominent.  This  strong  lan- 
guage is  peculiar  to  Mark,  and  vividly 
presents,  in  its  concise  and  popular 
style,  the  general  coming  of  the  people 
to  John’s  baptism.  We  use  similar 
language,  as,  “everybody  is  there,” 
meaning  a large  gathering,  or  a general 
coming  together.  Multitudes  came 
from  all  parts  of  the  country,  and  even 
multitudes  from  Jerusalem.  That 
Jerusalem  was  greatly  moved  is  evident 
not  only  from  this*  declaration,  but 
from  the  fact  that  priests  and  Levites 
were  sent  to  him  from  there  (John 
1 : 19),  and  Pharisees  and  Sadducees 
came  to  his  baptism.  Matt.  3 : 7.  Com- 
pare John  5 : 35. 

And  were  all  baptised.  All 
should  be  omitted  here;  it  belongs  be- 
fore “They  of  Jerusalem.”  See  pre- 
ceding paragraph.  Tlie  people  gen- 
erally who  came  were  baptized.  The 
Pharisees  and  Sadducees  were  excep- 
tions, Matt.  3:7-9;  21 : 25,  26.  In  the 
river  of  Jordan.  Rather,  In  the  river 
Jordan.  The  Jordan,  which  means 
“ the  descender,”  well  merits  its  name 
by  passing  down  an  inclined  plain,  from 
its  several  sources  in  the  north  to  the 
Dead  Sea,  broken  by  a series  of  rapids. 
Thus  from  lake  el-Huleh,  south  to  the 
Sea  of  Galilee,  the  distance  is  only  nine 
miles,  yet  the  fall  of  the  river  is  about 
600  feet;  and  from  the  Sea  of  Galilee 
to  the  Dead  Sea,  a distance  of  sixty 
miles,  the  fall  is  about  650  feet.  In  a 
circuitous  route  of  two  hundred  miles 
it  rushes  over  no  less  than  twenty- 
seven  rapids,  besides  muny  more  of 
lesser  magnitude.  Its  width  vai’ies  at 
different  points  from  seventy-five  to 
two  hundred  feet,  and  its  depth  from 
three  to  twelve  feet.  John  was  now 
baptizing  in  the  Jordan,  probably  at 
the  ford  near  Jericho,  a little  north  of 
the  Dead  Sea.  See  on  verse  9. 

Confessing  their  sins.  Fully  com 


A.D.  20. 


MARK  I. 


0 And  Jolin  aviis  ^clothed  with  camel’s  liair,  and  2 Ki.  l. 8 ; ls.20. 

witli  a girdle  of  a skin  about  his  loins ; and  lie  did 
7 eat  ^locusts  and  wild  honey.  And  [he]  preaehed,  eLe.  ii.-2-2. 
saying,  There  cometli  one  mightier  than  I after  me,  h' 25-07  ^ 

the  latchet  of  whose  shoes  1 am  not  worthy  to  stoop 


fesbing,  etc.  A free,  full,  and  public 
acknowledgment  of  their  sins,  one  of 
the  best  tokens  of  repentance.  They 
professed  penitence,  and  this  v.as  not 
an  empty  thing,  for  they  made  a full 
confession  of  sin  at  their  baptism.  It 
could  well  be  called  “ the  baptism  of 
repentance.”  Confession,  too,  is  a con- 
dition of  forgiveness,  Prov.  28  : 13  ; 

1 John  1 : 9. 

6.  Having  spoken  of  the  place,  na- 
ture, design,  and  immediate  results  of 
John’s  ministry,  Mark  proceeds  to 
speak  of  him  in  respect  to  his  costume 
and  food,  both  pointing  him  out  as 
Christ’s  forerunner,  coming  in  the 
spirit  and  power  of  Elijah.  Clothed 
Avith  camel’s  hair  ; that  is,  with 
coarse  cloth  woven  from  the  long 
shaggy  hair  of  the  camel,  which  was 
shed  every  year.  Mantles  made  of  this 
cloth  are  very  common  among  Arabs 
of  the  desej’t  and  the  shepherds  of  Pal- 
estine. A girdle  of  skin.  Rather, 
A leathern  girdle^  the  original  being  the 
same  as  in  Matt.  3:4.  A girdle  was  a 
regular  part  of  the  dress,  used  in  bind- 
ing the  garments,  which  were  loose  and 
flowing,  around  the  loins  (Luke  12  : 35), 
and  were  of  linen,  silk,  and  even  of  sil- 
ver or  gold.  A leather )L  one  was  very 
ordinary,  and  indicates  the  austerity  of 
John.  From  Zech.  13 : 4,  it  would 
seem  that  it  was  common  for  prophets 
to  wear  a coarse  outer  garment.  In 

2 Kings  1 : 8,  Elijah  is  described  as  “ a 
hairy  man”  (probably  I’eferring  to  his 
dress,  of  coarse  camel’s  hair),  “ and 
girt  with  a girdle  of  leather  about  his 
loins.”  His  dress  corresponded  with 
his  character  as  a reformer  and  a stern 
preacher  of  repentance  to  the  ten  tribes 
of  the  kingdom  of  Israel.  Thus  in 
dress,  as  in  his  preaehing,  John  was 
like  Elijah.  In  his  residence  also,  for 
Elijah  was  of  the  wild  and  iiartially 
civilized  Gilead,  and  his  solitary  life 
was  passed  in  the  wilderness,  except 
when  nis  prophetic  mission  called  him 
elsewhere.  Locusts  ; voracious, 
winged  insects,  resembling  the  grass- 
hopper ; clean  to  the  Jew,  and  might  be 
used  for  food,  Lev.  11 : 22.  They  weie 


used  for  food  by  the  poorer  classes,  ns 
is  still  the  case  in  all  Eastern  countries 


where  they  arc  found.  Wild  Iioney# 
Not  the  honey  dew  or  gum  which  flows 
from  certain  trees  in  Arabia,  but  the 
honey  made  by  bees,  often  found  in 
rocks  and  in  hollow  trees,  Lev.  20 : 24  ; 
Dent.  32:  13;  Ps.  81:  10;  1 Sam.  14:  20. 
It  is  still  found  and  gathered  where 
John  sojourned  and  came  preaching. 
His  simple  diet  was  that  of  the  poorer 
classes,  and  his  abstemiousness  resem- 
bled that  of  Elijah,  Matt.  11 : 14,  18. 

7.  Mark  now  proceeds  to  relate  what 
John  preached  with  special  reference  to 
him  who  was  to  come.  Matthew  and 
Luke  relate  more  fully;  the  former 
giving  his  severe  denunciations  and 
warnings  to  the  Pharisees  and  Saddu- 
cees ; the  latter,  his  answers  to  the  in- 
quiries of  several  classes,  and  the  popu- 
lar suspicion  that  he  was  the  Christ. 
Mark,  however,  true  to  himself,  speaks 
of  what  John  did,  and  just  enough  of 
what  he  said  to  show  that  in  his  preach- 
ing also  the  good  news  of  Jesus  Christ 
began  to  be  proclaimed.  As  gospel 
baptism  began  in  John,  so  also  did 
gospel  preaching. 

And  he  preached;  not  all  of  his 
preaching,  nor  a summary  of  it,  though 
all  was  preparatory  to  the  coming  of 
Christ;  but  that  particular  part  which 
referred  especially  to  him,  the  good 
news  of  whose  coming  and  kingdom  he 
was  p oclairning.  There  cometh. 
In  announcing  the  immediate  coming 
of  the  Messiah  he  contrasts  liim  with 
himself.  This  language  he  doubtless 
uttered  on  several  occasions,  which  is 
sufficient  to  account  for  the  variations 
of  the  evangelists.  That  in  Luke  is 
2 


:G 


IVIARK  I. 


A.D.  2G. 


8 down  and  unloose.  I indeed  have  baptized  you  ‘Joel  2.  28 j Ac. 
with  water:  but  he  shall  baptize  you  ‘ with  the  Holy  cVv 

Spirit.  13.’  ’ 


connected  with  the  suspicions  of  the 
]>(‘0])le  that  lie  Avas  the  Christ.  One 
mightier  than  I.  TZ/e  one  mightier^ 
or  lie  that  is  mightier.  John  w^as  more 
than  a pro^diet;  none  greater  had  yet 
arisen  (Matt.  11 : 9-11),  yet  he  declares 
his  inferiority  to  the  one  he  came  to 
herald.  The  latcheto  The  strap 
which  fastened  the  sandal  to  the  foot. 
Shoes.  Saiidals.  They  Avere  cover- 
ings of  the  bottom  of  the  feet.  On 
entering  a house  the  sandals  Avere 
taken  off  and  laid  aAvay  by  the  loAvest 
servant,  in  order  that  the  feet  might  be 
Avashed.  Hence  the  loosing  or  carry- 
ing the  sandals  became  proverbial  to 
express  the  humblest  service.  To 
stoop  down.  The  vivid  and  minute 
])icturing  peculiar  to  Mark.  True  to 
himself,  Mark  seizes  that  expression  of 
John  Avhich  is  most  vivid  Avith  aetion. 
The  meanest  slave  might  unloose  the 
sandals  of  his  master ; but  he  Avas  un- 
Avorthy  to  even  stoop  down  to  do  it  for 
him  that  Avas  coming  after  him.  But 
lie  had  aroused  the  JeAvish  nation  to 
come  to  his  baptism.  Hoav  great,  then, 
the  Messiah!  Christ  Avas "greater  in 
his  person  (John  10:  80),  in  his  author- 
ity (John  5:27),  and  in  power,  John 
10:41;  Matt.  28  : 18. 

8.  John  contrasts  his  baptism  in 
Avater  Avith  that  of  Christ  in  the  Holy 
Spirit.  The  contrast  is  especially  be- 
tween the  elements,  w^ater  and  the 
Holy  Spirit,  in  which  they  should  be 
baptized.  As  there  is  an  infinite  dis- 
tance between  matter,  and  the  living, 
personal  Spirit  of  God,  so  there  avouIcI 
be  a corresponding  difference  between 
the  Messiah  and  his  forerunner.  With 
Avater — with  the  Holy  Spirit.  In 
instead  of  with  in  both  instances,  the 
preposition  en  (in)  being  used  as  in 
verse  5,  “in  the  river  Jordan”:  m 
luater — in  the  Holy  Spirit  “ 1 jiresume 
that  scarcely  any  one  Avill  deny  that 
our  version  weakens  the  force  of  John’s 
Avords  by  translating  ‘ with  Avater,  with 
the  Holy  Ghost,’  instead  of  '‘in  Avater, 
hi  the  Holy  Ghost.’  One  of  the  most 
accurate  of  recent  commentators  (Mey- 
er), for  instance,  in  his  remark  on  this 
verse,  says  that  the  prejiosition  here 
‘ is  to  be  understood  in  accordance  Avith 


the  idea  of  baptism,  that  is  immersion, 
not  as  expressing  the  instrument  leiih 
icliich^  but  as  meaning  “in,”  and  ex- 
pressing the  element  in  Avhich  the  im- 
mersion takes  place.’  ” — Eev.  Alex- 
ander Maclaren,  Sermons,  vol.  2,  ]>. 
238  ff.  The  baptism  in  the  Holy  Spirit 
must  not  be  referred  to  Avater  baptism 
in  any  sense,  for  Christ  never  baptized, 
but  his  disciples  (John  4:2);  nor  to  the 
common  influences  of  the  Spirit,  Avhich 
is  peculiarly  the  Si^irit’s  work;  but 
rather  to  the  sending  of  the  Spirit  on 
the  day  of  Pentecost,  Avhich  was  pecu- 
liarly Christ’s  Avork,  John  16:7.  Our 
Savior  himself  evidently  pointed  to 
the  Pentecostal  season,  when  he  said 
(Acts  1 : 5),  “For  John  truly  baptized 
in  Avater,  but  ye  shall  be  baptized  in  the 
Holy  Spirit  not  many  days  hence.” 
And  Peter  looked  back  to  it  as  the  bap- 
tism in  the  Spirit,  Avhen  he  visited  Cor- 
nelius: “And  as  I began  to  speak  the 
Holy  Spirit  fell  on  them  as  on  us  at  the 
beginning.  Then  remembered  I the 
Avord  of  the  Lord,  hoAV  he  said,  John 
indeed  baptized  in  Avatcr,”  etc.  Acts 
11:16;  see  10:44-46.  Add  to  this, 
that  Paul,  in  speaking  of  spiritual  gifts, 
says,  “ For  by  one  Spirit  we  Avere  (not 
“are”)  all  baptized  into  one  body,” 
and  it  Avould  seem  that  the  baptism  in 
the  Holy  Spirit,  in  its  widest  applica- 
tion must  be  referred  and  limited  to 
the  miraculous  influences  of  the  Spirit, 
communicated  on  the  day  of  Pentecost 
and  at  other  seasons.  That  it  could 
not  l efer  to  the  common  influences  of 
the  Spirit  seems  evident  also  from  the 
fact  that  Jesus,  at  his  ascension,  spoke 
of  the  baptism  in  the  Spirit  as  future, 
yet  he  had,  previous  to  this,  breathed 
upon  his  disciples,  saying,  “ Kcceive 
ye  the  Holy  Spirit,”  John  20  : 22. 

In  the  baptism  in  the  Spirit,  Christ 
hoAvever  shoAved  that  he  Avas  the  dis- 
penser of  the  Spirit,  and  that  his  king- 
dom Avould  be  carried  on  through  the 
poAver  of  the  Spirit.  It  was  an  evidence 
that  the  gospel  dispensation  had  fully 
commenced,  and  a pledge  that  the 
Comforter  would  be  given  to  believers 
in  all  ages. 

The  outpouring  of  the  Spirit  on  the 
day  of  Pentecost  Avas  in  the  fullest 


A.D.  26. 


MARK  I. 


27 


0 ^And  it  came  to  pass  in  those  days,  that  Jesus  ‘‘Mt.  3. 13;  Lk.  3. 
came  from  Nazareth  of  Galilee,  and  Avas  baptized 


sense  a baptism.  When  the  sound 
came  from  heaven  as  of  a rushing 
mighty  Avind,  and  tilled  all  the  house 
Avhere  the  disciples  Avere  sitting,  and 
tongues  as  of  tire  appeared  to  them, 
distributed  among  them,  and  they  Avere 
all  tilled  Avith  the  Holy  fcipirit,  they 
Avere  immersed  in  the  divine  element. 
Their  souls  Avere  penetrated  and  en- 
compassed on  every  side  by  the  Spirit, 
and  their  bodies  by  the  symbols  of  the 
Spirit,  Avhieh  tilled  all  the  house. 
Thus  Cyril  of  Jerusalem,  in  the  fourth 
century,  says,  “ For  as  he,  avIio  sinks 
down  ill  the  Avaters  and  is  baptized,  is 
surrounded  on  all  sides  by  the  Avaters, 
so  also  they  Avere  completely  baptized 
by  the  Spirit.”  Compare  on  Matt.,  cli. 
3:  11. 

Mark  omits  “and  tire,”  giv^en  by 
Matthew  and  Luke.  But  as  tire  Avas 
symbolie  of  the  poAver  of  the  Spirit, 
the  Avhole  idea  is  comprehended  in  the 
concise  exprcv'^siou  given  by  Mark,  in 
the  Holy  Spirit,  as  also  in  the  prophetic 
declaration  of  Jesus  just  before  his  as- 
cension, Acts  1 : 5. 

9-13.  The  BAPTifj^r  of  Jesus.  Matt. 
3 : 13-17  ; Luke  3 : 21-23.  Mark  intro- 
duces Jesus  as  Avell  as  John  suddenly, 
Avithout  any  reference  to  their  previous 
history.  His  account  is  brief,  but  life- 
like. The  baptism  of  Jesus  Avas  the 
beginning  of  Christ’s  publie  ministry, 
and  the  great  croAvning  act  of  John’s 
ministry.  It  Avas  that  Jesus  might  be 
manifested  to  Israel  that  John  came 
baptizing  in  Avater,  John  1 : 31-3L 

9.  Ill  those  days;  av hen  John  Avas 
preacliing  and  baptizing  in  the  Jor- 
dan. He  had  probably  been  exercis- 
ing his  ministry  about  six  months. 
From  Luke  3:21,  it  appears  that  this 
occurred  after  the  multitudes  from 
Judea  and  around  about  Jordan  Avere 
baptized.  The  exact  time  of  his  bap- 
tism is  unknoAvn.  Tradition  very  gene- 
rally places  it  in  the  Avinter.  The 
Basilideans,  an  ancient  sect,  Avho  made 
the  baptism  of  Christ  an  epoch  of  the 
highest  importance,  fixed  it  on  Jan. 
6 or  10.  If  John  commenced  his  min- 
istry in  the  spring,  as  is  probable,  and 
Jesus  Avas  baptized  about  six  months 
after,  then  it  occurred  in  the  autumn. 
It  may  have  been  late  in  the  autumn, 
A.D. 


Nazareth.  A small  city  in  LoAver 
Galilee,  about  seventy  miles  north  of 
Jerusalem,  and  nearly  half-AA^ay  from 
tlie  Jordan  to  the  Mediterranean.  It 
Avas  situated  on  the  side  of  a hill  (Luke 
4 : 39),  not  in  good  repute  (John  1 : 46), 
and  mentioned  neither  in  the  Old  Tes- 
tament nor  by  Josephus.  It  Avas  the 
resuhiiice  of  Jose])li  and  Mary  before 
the  birth  of  Jesus  (Luke  1 : 26,  27),  and 
again  after  their  return  from  Egypt 
(Matt.  2 : 23;  Luke  2 ; 39,  51),  and  from 
this  verse  appears  to  have  continued 
the  residence  of  Jesus  until  liis  bap- 
tism. Modern  Nazareth  is  one  of  the 
better  class  of  Eastern  villages,  having  a 
population  of  about  3,000,  mostly  Latin 
and  Greek  Christians.  The  name  Naza- 
reth means  a branch,  suggestive  of  the 
Branch  of  prophecy  (Isa.  11 : 1 ; Zech. 
3:8;  6 : 12),  Avho,  for  tAventy-seven 
vears  or  more,  made  it  his  residence. 
Galil  ee,  meaning  a ring  or  a circle, 
Avas  probably  first  given  to  a small 
“ cireuii”  among  the  mountains  of 
Naphtali  (Josh.  20  : 7),  Avhere  Aveie 
situated  the  tAventy  toAvns  given  by 
Solomon  to  Hiram,  king  of  Tyre,  I 
Kings  9 : 11.  The  name  may  have  con- 
tained originally  an  allusion  to  one  or 
more  of  the  circular  plains  of  those 
mountains.  It  came  afterward  to  be 
applied  to  the  Avhole  northern  portion 
of  Palestine  north  of  Samaria,  and 
Avhich,  according  to  Josephus,  Avas 
very  populous,  containing  no  less  than 
tAvo  hundred  and  forty  toAvns  and  vil- 
lages. It  Avas  divided  into  upper  or 
noi-thern,  and  loAver  or  southern,  Gali- 
lee. 

And  was  baptized.  Jesus  Avas 
about  thirty  years  old  (Luke  3 : 23),  the 
age  at  Avhich  the  Levites  began  theii- 
ministry,  and  the  rabbis  their  teaching. 
In  receiving  baptism  at  the  hands  of 
John  he  not  only  gave  his  approval  to 
his  ministry  and  baptism,  but  also  iden- 
tified himself  Avith  his  people  as  their 
Exemplar,  Elder  Brother,  and  Head. 
Having  taken  upon  himself  the  form 
of  a servant,  and  being  made  in  the 
likeness  of  men,  he  commenced  his 
publie  ministry  by  placing  himself  on 
a level  Avith  man,  and  receiving  the 
bapti>m  of  repentance,  and  thereby  the 
]jublie  testimony  of  his  Father’s  ap- 
Xu-oval. 


28 


MARK  I. 


A.D.  20. 


As  Jesus  had  nothing  for  which  to 
exercise  repentance,  his  baptism  point- 
ed to  the  vicarious  nature  of  his  work. 
It  prefigured  not  merely  his  deatli, 
burial,  and  resurrection,  Luke  12 : 50 ; 
but  also  his  death  to  the  sins  of  the 
people  laid  upon  him,  and  his  life  to 
the  rightconsncss  of  all  who  sliouhl  ac- 
cept of  his  atonement.  It  prefigured 
sin,  as  it  were,  receiving  its  deatli  and 
burial  with  him,  and  holiness  its  resur- 
rection and  life  with  him ; that  lhu> 


his  people  should  die  with  him,  be 
quickened,  and  rise  with  him.  Col. 
2 : 12,  13  ; Eph.  2:5;  Rom.  0 : 3,  4,  8 ; 
Ps.  40:12.  ’ ’ ’ 

In  Jordan.  Probably  at  the  ford 
near  Jericho  where  John  had  been 
baptizing.  Here  the  Israelites  under 
Joshua  passed  over  on  dry  ground 
(Josh.  3:  17),  and  twice  aftenvard  was 
it  miraculously  opened  by  Elijah  and 
Elisha,  2 Kings  2 : 8,  14.  Tradition 
also  assigns  this  as  the  place  of  our 


THE  JORDAN.  SUPPOSED  PLACE  OP  CHRIST’S  BAPTISM. 


Savior’s  baptism,  and  here  pilgrims 
come  and  dip  themselves,  or  are  dipped 
by  others,  in  reference  to  that  event. 
The  Latin  and  Greek  ])ilgrims,  however, 
have  each  their  bathing-place,  that  of 
the  former  being  two  or  three  miles  up 
the  river  from  that  of  the  latter. 

The  prepositions  used  in  connection 
with  the  word  hapfize^  are  in  harmony 
with,  and  conlirmatory  of,  its  meaning, 
iimfterse.  Th.us  the  Greek  <"?/,  in,  in 
verses  5 and  8.  Here  the  Greek  m, 
i7ito.  Literally,  'uiio  the  Joidan^  the 


preposition  denoting  the  act  of  passing 
into  the  element  in  which  the  rite  w as 
■|)erformed.  Any  one  without  any 
knowledge  of  the  original  can  see  that 
neither  pour  nor  sprinkle  expresses 
good  sense  in  this  connection.  “ Was 
poured  by  John  into  the  Jordan,”  or 
“were  all  poured  by  him  in  the  river 
Jordan”  (ver.  5),  expn'sscs  an  ab- 
surdit\".  But  only  use  dip,  plunge,  c r 
immense,  and  the  language  becomes  in- 
telligible at  once. 

Tiie  place,  the  Jordan^  also  accords 


A.D.  CG. 


]\IAIIK  I. 


20 


10  of  John  in  Jordan.  ^ And  straightway  coming  ii]')  i John  1.  32. 
out  of  the  water,  he  saw  the  lieavens  opened,  and 

11  tlie  Spirit  like  a dove  descending  upon  liini:  and  *"ch.  o.  7;  Ps.  2. 
tiiere  came  a voice  from  heaven,  saying.,  ‘“Tiiou  art 

my  beloved  Son,  in  whom  I am  well  t^leased.  35 ; 2 Pet!  l"  iV. 


with  the  meaning  of  the  word,  a con- 
venient plaee  for  immersing  the  multi- 
tudes that  came  to  him.  “ If  from  the 
general  scene  avc  turn  to  the  special 
locality  of  the  river- hanks,  the  reason 
of  John’s  selection  is  at  once  explained. 
He  came  baptizing,  that  is,  signifying 
to  those  who  came  to  him,  as  he  plung- 
ed tliem  under  the  rapid  torrent,  the 
forgiveness  and  forsaking  of  their  for- 
mer sins.  . . . Ablutions,  in  the 

East  have  alwa3’s  been  more  or  less  a 
part  of  religious  worship,  easily"  per- 
formed, and  always  welcome.  Every 
synagogue  was  by  the  side  of  a stream 
dr  spring ; every  mosque  still  requires 
a fountain  or  basin  for  lustration  in  its 
courts.  But  John  needed  more  than 
this.  ...  No  common  spring  or 
tank  would  meet  the  necessities  of  the 
multitudes  who,  from  Jerusalem  and  all 
J udea,  and  all  tlie  region  around  about 
Jordan,  came  to  him,  confessing  their 
sins ! The  Jordan,  by  the  very  pecu- 
liarity of  its  position,  which,  as  before 
observed,  renders  its  functions  so  un- 
like those  of  other  Eastern  streams, 
now  seems  to  have  met  with  its  tit  pur- 
pose. It  was  tlie  one  river  of  Palestine, 
sacred  in  its  recollections,  abundant 
ill  its  waters,  and  yet,  at  the  same  time, 
the  river,  not  of  cities,  but  of  the  wil- 
derness ; the  scene  of  the  preaching  of 
those  who  dwelt  not  in  king’s  palaces, 
nor  wore  soft  clothing.  On  the  banks 
of  the  rushing  stream  the  multitudes 
gathered — the  priests  and  scribes  from 
Jei’iisalem,  down  the  pass  of  Adum- 
mim ; the  publicans  from  Jericho  on 
the  soutli,  and  the  lake  of  Gennesarelh 
on  the  north  ; the  soldiers  on  their  way 
from  Daniascns  to  Petra,  tlirongh  the 
^ Ghor,  in  the  war  with  the  Arab  chief 
Hareth;  the  peasants  from  Galilee  with 
One  from  Nazareth  through  the  open- 
ing in  tlie  plain  of  Esdraclon.” — De.\n 
Stanley',  Sinai  and  ralestine^  p.  o07. 
See  on  ver.  5. 

10.  Straightway.  A favorite  word 
with  Mark,  occurring  as  many  times  in 
his  Gospel  as  in  all  the  rest  of  the  New 
Testament.  Jesus  did  not  linger  in  the 


water  after  his  baptism,  but  came  im- 
mediately out  of  it,  when  the  Spirit  de- 
scended, and  he  received  the  approval  of 
the  Father.  Out  of  the  water.  Not 
froniy  but  ont  of  the  water,  according 
to  the  best  and  highest  critical  authori- 
ties. He  went  up  praying,  Luke  o : 21. 
As  soon  as  he  had  gone  up  out  of  the 
water,  reaching  the  bank  of  the  river, 
he  saAV,  etc.  John  also  witnessed  the. 
descent  of  the  Spirit,  John  1 : 32.  The 
heavens.  The  sky.  Opened.  Jtmt, 
deft.,  parted.,  as  b}^  a flash  of  lightning. 
Acts  7 : 56.  There  was  a visible  and 
sudden  parting  asunder  in  a certain 
portion  of  the  sky.  Like  a dove. 
As  a dove,  which  may  refer  either  to 
the  shajye  or  manner  in  which  the  Spirit 
descended,  xirobably  the  former,  for 
Luke  (3 : 22)  says  ‘‘  in  a bodily  sluqie 
like  (as)  a dove.”  The  dove  was  a lit 
emblem  of  the  pure,  gentle,  and  xieace- 
ful  character  of  Jesus  and  his  work, 
Isa.  61  : 1-3  ; Matt.  10  : IG  ; 11  : 29  ; 
12:21.  John  (1:32)  adds,  “And  it 
abode  on  him.”  The  descent  of  the 
Spirit  was  also  the  token  of  the  Messiah 
to  John,  John  1:33.  Thus  Jesus  re- 
ceived the  heavenly  anointing,  and  here 
the  active  and  official  ministry  of  Jesus 
begins.  Ps.  45  : 7 ; Isa.  11 : 2 ; 42  : 1. 

11.  A voice  from  heaven.  From 
the  Father  in  attesting  the  Messiahship 
of  Jesus  to  John,  and  through  him  to  the 
pcoide.  My  beloved  Sou.  Not  only 
my  Son  (Ps.  2 : 7, 12),  but  the  Beloved,  Isa. 
42  : 1.  Son  was  ax)i)lied  to  the  Messiah, 
and  here  not  onl^'  expresses  his  Mes- 
siahship, but  also  tlie  close  and  endear- 
ing relation  he  sustained  to  the  Fatlun-, 
the  dignity  both  of  his  office  and  nature. 
An  evidence  of  his  sonshij).  See  on 
ver.  1.  Ill  whom.  Pvather  In  thee, 
according  to  tlie  highest  critical  author- 
ity.  Am  well  pleased.  In  all  re- 
spects as  a Son  and  a Mediator.  Compare 
the  repetition  of  this  heavenly  testi- 
mony', Matt.  17  : 5 ; 2 Pet.  1:17. 

Thus  three  ])ersons  of  the  Trinity 
were  manifested  at  tlie  Savior’s  bap- 
tism. Wliile  Jesus  was  tlius  honored, 
the  ordinance  he  had  just  received  was 


MARK  I. 


A.D.  ^:g. 


12  " And  immediately  tlie  Spirit  driveth  liim  into  tlie  n 4,  -[ . Lk.  4. 

13  wilderness.  And  lie  was  there  in  the  wilderness  l;Mt.  4. 11. 
forty  days,  tempted  of  Satan ; and  was  witli  the  wild 

beasts ; and  the  angels  ministered  unto  him. 


also  honored,  hy  his  implicit  obedience, 
the  descending  Spirit  and  the  approving 
voice  of  the  Father. 

12,18.  The  Temptation  of  Jesus, 
Matt.  4:1-11;  Luke  4:1-13.  Mark’s 
account  is  brief  and  vivid,  but  jiasses 
over  the  signal  temptations  of  Satan  at 
or  near  the  close  of  the  forty  days. 

12.  Immediately*  The  great  man- 
ifestations of  divine  favor  and  approval 
are  immediately  followed  by  coitc- 
spondingly  great  temptations.  So  it 
often  is.  Driveth  him*  Urged  him 
on.  Translated  t^eud  Jorih  in  Matt. 
9 : 88.  The  Holy  Spirit,  of  whicli  he 
W'as  full  (Luke  4:1),  impelled  him  on  to 
the  scene  of  temptation.  The  second 
Adam  must  endure  the  same  trial  under 
which  the  first  Adam  fell.  Thus  his 
power  to  overcome  the  Devil  and  re- 
store man  to  his  lost  state  would  be 
manifested.  As  our  great  lligh-Friest, 
it  was  necessary  also  that  he  should 
be  tempted  in  all  points  as  Ave  are,  so 
that  he  might  be  prepared  to  sympa- 
thize Avitii,  intercede  for,  and  help  us. 
See  Jleb.  2:17,  18  ; 4 : 15,  Id.  Wilder- 
ness* Possibly  the  Arabian  desert  of 
Sinai,  Avhere  Moses  and  Elijah  fasted 
forty  days  (Deut.  9:9,  18;  1 Kings 
19  : 8) ; but  more  probably  the  Avilder- 
ness  of  Judea,  adjacent  to  the  Dead 
Sea  and  stretching  toAvard  Jericho.  It 
is  still  one  of  the  most  dreary  and  de- 
solate regions  of  the  Avliole  country. 
The  mountain  Quarantania,  in  this  Avil- 
derness,  Avliich  tradition  has  fixed  on  as 
the  site  of  the  temptation,  is  described 
by  Eobinson  as  an  almost  })er])endicu- 
lar  Avail  of  rock,  twelve  or  fifteen  hun- 
dred feet  aboA^e  the  plain. 

18.  Forty  days,  tempted.  The 
most  natural  meaning  of  this  passage 
is  that  Jesus  AA^as  tempted  during  the 
forty  days.  So  also  Imke  4:2.  The 
language  in  Matt.  4 : 8 docs  not  neces- 
sarily indicate  the  first  assault  of  Satan. 
The  most  signal  assaults  of  the  temj)t- 
er,  at  tlie  close  of  the  forty  days,  Avere 
doubtless  those  given  by  MattheAV  and 
Luke. 

Satan*  Satan  means  advermry,  the 
Old  Testament  name  of  the  chief  of 
fallen  spirits  and  the  name  ir.ilforrnly 


applied  to  him  by  Marl:.  In  the  NeAV 
I'estamcnt,  hoAvever,  he  is  somewhat 
more  frequently  called  the  Devil^  Avhich 
means  a slanderer.  Both  names  are 
descriptive  of  his  character  and  Avork, 
as  the  opposer  and  false  accuser  of 
Ood  and  man.  He  is  also  knoAvn  by 
the  names  of  Beelzebub,  “ the  prince  of 
deAuls”  (Matt.  12:24);  “tlie  prince  of 
the  ])OAver  of  the  air”  (Eph.  2 : 2),  and 
the  “ old  serpent,”  ReA^  12  : 9.  That  he 
is  a personal  agent  is  evident  from  the 
names  giA'en  him,  from  the  Avay  he  is 
siioken  of,  and  from  the  acts  and  at- 
tributes ascribed  to  him.  Matt.  4 : 8,  9 ; 
John  8 : 4-1 ; 14  : 80  ; 2 Cor.  11:3,  14,  15  ; 
Eph.  () : 11,  12  ; 1 Pet.  5 : 8,  9 ; 1 Jolin 
8:8;  Rev.  2 : 10  ; 8:9;  20  : 10. 

But  hoAV  Avas  Jesus  tempted  ? In  his 
human  nature,  as  the  second  Adam. 
But  being  free  from  all  tendency  to 
evil,  hoAv  could  he  be  tempted  ? Evi- 
dently only  from  Avitliout.  Hence 
temptation  approached  him  through  the 
senses;  he  Avas  “a  hungered,”  Matt. 
4 : 2.  When  Avorn  and  Aveak  from  long 
abstinence  from  food,  a rare  opportuni- 
ty Avas  afforded  Satan  to  bring  against 
him  his  strongest  and  most  artful  temp- 
tations. 

Mark  takes  for  granted  and  implies 
the  victory  of  Jesus  over  Satan.  The 
“Son  of  God,”  the  “behwed  Son”  of 
the  Father  Avas  of  course  Auctorious, 
Avhich  Avas  a pledge  of  the  full  and  final 
triumph  both  of  himself  and  all  his 
peo’ple,  Rom.  8 : 87. 

W ith  the  wild  beasts*  Found 
only  in  Mark.  A Advid  stroke  of  his 
j)cn,  completing  the  idea  of  the  deso- 
lateness and  Avilderness  of  the  region 
where  he  Avas.  He  Avas  aAvay  fi'oni 
human  help  and  ordinary  su])])lies  of 
food.  The  marshy  thickets  of  cane 
in  the  desert  near  the  mouth  of  the 
Jordan  liaA’e  ahvays  been  the  favorite 
retreat  of  Aviid  beasts.  “The  actual 
place  of  the  temptation  may  have  been 
Kurbntul  (a  corruption  of  qnadraguita^ 
40  days),  a part  of  the  desert  back  of 
Jericho  toAvard  Jerusalem.  It  is  a high 
mountain  cut  off  from  the  plain  by  a 
Avail  of  rock  1,200  or  1,500  feet  high,  is 
frightfully  desolate,  is  infested  Avith 


A. I).  27. 


IVIAIIK  I. 


31 


The  beginning  of  ChrhVs  lyiMic  ministry  in  Galilee ; the 
calling  of  Feter^  Andrew^  James^  and  John, 

14  "NOW  after  tliat  John  was  put  in  prison,  Jesus  "Mt.  4. 12. 
came  into  Galilee,  p preacliing  the  Gospel  of  tlie  Mt.  4.  IT. 


beasts  and  rei)tiles,  and  tliiis  answers 
fully  to  Mark’s  significant  intimation 
(1  : 13)  respecting  t^Iie  wildness  of  the 
scene.” — Du.  Hackett,  in  SmitJCs  Dic- 
tionary^ Am.  ed.  Jesus  was  among 
wild  beasts,  5^et  not  hurt  by  them,  like 
Daniel  among  lions.  But  are  we  to 
suppose  that  they  were  a ten-or  to  him  ? 
Hardly.  But  rather  that,  like  the  first 
Adam  before  his  fall,  he  exercised  his 
power  over  them. 

Angels*  A race  of  spiritual  beings 
of  a higher  nature  than  man  (Ps.  8 : 5), 
who  are  the  agents  of  God’s  Providence, 
and  ministering  spirits  to  the  heirs  of 
salvation,  Heb.  1 : 14:.  Angel  means  mes- 
senger. Mark  thus  briefly  notices  three 
kinds  of  company,  Satan,  wild  beasts, 
angels.  How  widely  different,  and 
what  a contrast  the  latter  to  the  two 
former ! Ministered  unto  him*  The 
word  translated  ministered  was  special- 
ly applied  to  serving  at  table,  siipplghtg 
one’s  wants,  and  hence  here  doubtless 
has  reference  to  providing  Jesus  with 
food,  and  implies  that  he  had  fasted. 
Yet  we  should  not  limit  it  to  the  low 
sense  of  merely  supplying  his  bodily 
wants,  but  refer  it  also  to  their  minister- 
ing consolation  and  heave?ily  support. 
Rejoicing  in  his  victory  over  Satan,  they 
I'cverently  honor  him  with  their  minis- 
traiions. 

14,  15.  Jesus  begins  nis  Galilean 
MINISTRY,  Matt.  4 : 12-17  ; Luke  4 : 14- 
31.  Between  this  and  the  preceding 
paragraph  is  an  interval  of  several- 
months.  On  the  return  of  Jesus  from 
the  temptation,  John  gave  renewed  tes- 
timony to  his  Messiahship,  and  pointed 
him  out  to  Andrew-  and  probably  John. 
Andrew  bi-ings  Peter  to  Jesus,  John 
1 : 29^2.  Jesus  calls  Philip,  returns  to 
Galilee  ; Phili])  finds  Nathanael,  and 
brings  him  to  Jesus,  John  1:43-51. 
Three  days  after  was  the  marriage  of 
Cana  ; then  Jesus  visits  Ca])ernaum,  re- 
maining a few  days,  after  which  lie  goes 
up  to  Jerusalem  to  the  Passover,  and 
di-ives  the  traders  out  of  the  temple, 
John  2 : 1-25.  Nicodemus  visits  him  at 
night;  Jesus  leaves  Jerusalem,  but 
tarries  in  Judea,  makes  disciples,  apd 


receives  further  testimony  from  John, 
who  was  baptizing  in  ^Tlnon,  John 

3 : l-3(>. 

14.  Was  put  in  prison.  The  more 
exact  translation  is,  ivas  delivered  up^  for 
confinement.  He  was  imprisoned  by 
Herod  Antipas,  son  of  Herod  the  Great, 
in  the  castle  of  Macluerus,  a fortress 
on  the  eastern  shore  of  the  Dead  Sea. 
This  probably  occurred  about  ten  or 
twelve  months  after  the  baptism  of 
Jesus.  John’s  ministry  had  continued 
about  eighteen  months. 

Jesus  came  into  Galilee*  Luke 
says  that  “ Jesus  returned  in  the  power 
of  the  Spirit  into  Galilee,”  the  same 
Spirit  that  had  impelled  him  into  the 
wilderness  to  be  tempted.  On  this 
journey  he  passes  through  Samaria,  and 
converses  with  a woman  of  Sychar,  and 
many  Samaritans  believe  on  him,  John 
4:4-42.  Arriving  in  Galilee,  he  again 
visits  Cana,wLere  he  heals  the  son  of  a 
nobleman,  lying  ill  at  Capernaum,  John 

4 : 4()-54.  It  was  now  probably  the  latter 
part  of  November,  or  early  in  Decem- 
ber ; for  it  was  four  montiis  before  the 
harvest  (John  4 : 35),  the  first-fruits  of 
which  were  presented  on  the  second 
day  of  the  paschal  week. 

Thus  Jesus  commenced  his  ministry 
in  Judea,  following  the  footsteps  of 
John,  who  had  removed  farther  north, 
preaching  and  baptizing  at  H£non.  At 
the  latter  jfiace  John  had  exercised 
more  direct  influence  on  the  inhabitants 
of  Galilee,  and  upon  Herod  himself. 
His  labors  here  haAung  been  brought  to 
a sudden  end,  Jesus  at  once  goes  to 
Galilee  and  follow's  him  in  preaching 
the  kingdom  of  God.  John  was  thus 
the  jirecursor  of  Jesus  to  the  whole  of 
Palestine. 

Why  the  first  three  evangelists  should 
commence  their  account  of  Christ’s 
ministry  at  the  imjirisonment  of  John, 
we  know  not.  We  w'ould  suggest: 

1.  That  his  full  and  independent  min- 
istry to  all  Israel  did  not  commence  till 
his  forerunner  had  comjileted  his. 

2.  That  it  was  the  design  of  God  that 
his  principal  ministry  and  the  most  of 
it,  should  be  in  Galilee  (Matt.  4 : 14-16); 


MARK  I. 


A.TX  27. 


15  kingdom  of  God,  and  saying,  ^ Tlie  time  is  fill-  n Dan.  0.  25;  Gal. 
filled,  and  ‘ the  kingdom  of  God  is  at  hand.  Re-  r i*.? 
pent  ye,  and  belie^^e  tlie  Gospel.  . <. 


and  that  which  was  a fact  in  his  life, 
should  also  be  made  prominent  in  his 
histoiy.  3.  It  was  the  design  of  the 
first  three  evangelists  to  relate  particu- 
larly his  Galilean  ministry,  of  which 
they  were  witnesses.  It  is  evident  that 
MatthcAV  was  not  a witness  to  his  early 
Judean  ministry,  since  he  was  called, 
after  its  close,  from  his  duties  as  re- 
ceiver of  customs,  Matt.  9 : 9.  Neither 
probably  was  Mark,  or  Peter,  under 
whose  direction  it  is  supposed  Mark 
wrote,  nor  Luke.  John,  who  writes  as 
an  eye-witness,  was  probably  present 
more  or  less  with  Jesus  in  Judea. 

Preaching  the  gospel.  Proclaim- 
ing as  a herald.  Mark,  who  announced 
in  the  first  sentence  of  his  Gospel,  The 
hcginidng  of  the  gospel,  or  good  oieivs, 
hastens  on  from  the  beginning  made  by 
John  to  the  full  and  authoritative  pro- 
clamation of  it  by  Jesus  himself  in 
Galilee. 

Kingdom  of  God.  According  to 
some  ancient  manuscripts,  it  is  simply 
the  gospel  of  God  being  omitted. 

The  phrase  7i:b//7(r?o?n  of  GofZ  is  equivalent 
to  “kingdom  of  heaven”  in  Matthew, 
and  to  “ kingdom  of  Christ,”  or  simply 
“ kingdom”  elsewhere,  EjJi.  5:5;  Ileb. 
12  : 28.  The  prophets  had  represented 
the  Messiah  as  a Divine  King  (Ps.  2:0; 
Isa.  11:1;  Jer.  23:5;  Zech.  14:9; 
Mic.  4 : \-A ; 5 : 2),  and  especially 
Daniel  (2  : 44 ; 7 : 13,  14)  who  nad 
S])oken  of  “a  kingdom  which  the  God 
of  heaven  would  set  uj).”  Hence  king- 
dom of  heaven,  or  of  God,  became  com- 
mon among  the  Jews  to  denote  the 
kingdom  or  reign  of  the  Messiah. 
Their  own  theocracy  was  typical  of  it. 
They  indeed  })erverted  the  meaning  of 
prophecy,  and  expected  an  earthly  and 
temporal  kingdom,  the  restoration  of 
the  throne  of  David  at  Jerusalem,  and 
the  actual  sulqugation  of  all  nations. 
John  the  Ba})tist,  Jesus  and  the  A|)os- 
tles,  however,  rescued  the  phrase  from 
error,  and  gave  it  its  full  and  true  mean- 
ing. The  kingdom,  reign,  or  (td ministra- 
tion of  the  Messiah  is  spiritual  in  its 
nature  (John  18  : 35  ; Rom.  14  : 17),  and 
is  exercised  over  and  has  its  seat  in 
the  hearts  of  believers,  Luke  17:21. 
It  exists  on  earth  (Matt.  13: 18,  19,  41, 


47),  extends  to  another  state  of  exist- 
ence (Matt.  13  : 43  ; 26  : 29  ; Phil.  2 : 10, 
11),  and  Avill  be  fully  consummated  in 
a state  of  gloiy,  1 Cor.  15  : 24 ; Alatt. 
8 : 11 ; 2 Pet.  1:11.  It  thus  embraces 
the  Avhole  mediatorial  reign  or  govern- 
ment of  Christ  on  earth  and  in  heaven, 
and  includes  in  its  subjects  all  the  re- 
deemed in  heaven  and  on  earth,  Eph. 
3 : 15.  Kingdo}n  of  God  and  chnreh  are 
not  identical,  though  inseparably  and 
closely  connected.  The  churches  of 
Christ  are  the  external  manifestation 
of  his  kingdom  in  this  world. 

15.  The  time  is  fiiRi&ied.  Words 
full  of  meaning,  recorded  only  by  Alark. 
The  time,  predicted  by  the  prophets, 
for  the  appearance  of  the  Messiah,  is 
accomplished.  When  “the  fullness  of 
time”  had  come  God  sent  forth  his  Son, 
Gal.  4 : 4.  Compare  Dan.  9 : 24-27.  John 
had  given  and  finished  his  testimony  ; 
the  Father  had  borne  Avitness,  and  now 
Jesus  bears  witness  to  himself,  John 
5 : 36,  37  ; 8:17,  18.  God  noAV  began  to 
speak  by  his  Son,  Heb.  1 : 2.  The  Jcavs 
Avere  expecting  the  Messiah  in  fulfill- 
ment of  prophecy.  The  kiiigdom  of 
God  is  at  hand.  The  reign  of  the 
Alessiah  has  draAvn  near  and  has  come. 
On  kingdom,  etc.,  see  preceding  verse. 

Repent,  etc.  The  coming  of  the 
Alessiah  imposes  certain  duties  and  ob- 
ligations. These  Avere  repentance  and 
faith,  Acts  20  : 21.  The  Avord  repent 
means  to  change  onel's  mind.  It  ex- 
presses an  niAvard  change  of  AueAvs  and 
feelings,  and  implies  a sottoaa'  for  sin 
(Matt.  11 : 21 ; 2 Cor.  7 : 10) ; a turning 
to  God  (Acts  3 : 19  ; 26  : 20)  ; and  a 
change  of  conduct,  or  outAvard  reforma- 
tion as  the  fruits,  Matt.  3:8;  Acts 
26  : 20.  Another  Avord  translated  re- 
])ent  occurs  a fcAV  times  in  tlio  New 
Testament.  It  does  not,  like  the  more 
common  Avord,  denote  a change  of  mind 
that  is  deep,  durable,  and  jiroductive 
of  consequences,  Init  rather  a feeling 
of  regret,  or  remorse,  for  something 
done.  It  is  found  in  Matt.  27  : 3 ; 21  : 29, 
32  ; 2 Cor.  7:8;  and  Ileb.  7 : 21.  Be-=i 
licve  the  gospeB.  Found  only  in 
Mark.  Literally,  Bcliccein  the  good  ncirs., 
that  is,  of  the  Messiah’s  advent,  and 
the  conimeiiccmcnt  of  his  reign,  and 


A.D. 


MXTiK  1. 


16  as  he  walked  by  the  sea  of  Galilee,  he  saw  » Mt.  4.  IS;  Lk.  5. 
Simon  and  Andrew  Ids  brother  casting  a net  into  tlie 

17  sea  ; for  they  were  iishers.  And  Jesus  said  unto 
them,  Come  ye  after  me,  and  1 will  make  you  to  be- 


those  things  connected  with  it.  Believe 
what  the  prophets  foretold  has  come  to 
pass,  and  believe  what  is  now  pro- 
claimed in  regard  to  the  kingdom  of 
God.  Believe  in  (dl  that  the  good  news 
reveals.  Notice  particular!}",  that  John 
preached  rep€itta)tcc\  J[esus  adds/hi^/i  in 
the  good  news.  Yet  this  was  but  a 
step  in  the  de  velopment  of  truth.  F ait h 
in  eveiy  age  had  been  required  and 
exercised.  They  were  to  believe  in  the 
good  news  of  the  Messiah  and  his  king- 
dom, toward  which  God’s  ancient  ])eo- 
ple  by  faith  had  looked  forward,  llab. 
2:4;  Rom.  4:8;  Heb.  11  : 1 — . 

The  preaching  of  Jesus  was  in  the 
synagogues  of  Galilee,  Luke  4 : 15. 
About  "this  time  he  visited  Nazareth 
and  was  rejected  by  his  townsmen, 
Luke  4 : 16-80. 

16-20.  Peter,  Andrew,  James,  and 
John  called  to  de  ms  constant  at- 
tendants. Matt.  4 : 18-25.  Almost 
exactly  like  IMatthew’s  account,  yet  the 
variations  are  interesting  to  notice,  and 
show  an  independence  of  narration. 
Jesus  after  leaving  Nazareth  came  to 
Capernaum,  making  it  his  residence, 
iVIatt.  4 : 18. 

16.  As  he  walked*  Probably  in 
the  twilight,  or  the  shades  of  evening, 
just  as  the  fishermen  were  beginning 
their  night’s  labor.  Compare  Luke  5:5; 
John  21  : 8. 

Sea  of  Galilee.  Called  also  the 
Sea  of  Tiberias,  from  a city  built  by 
Herod  Antipas  on  the  southwest  shore, 
and  named  in  honor  of  the  Emperor  Ti- 
berius (John  6:1;  21:1);  also  the  lake  of 
Gennesaret  (Luke  5:1);  and  in  the  Old 
Testament,  the  Sea  of  Chinnereth,  from 
a city  and  small  district  on  the  w"cstern 
shore,  Num.  84  : 11 ; 1 Kings  15  : 20. 
It  is  pear-shaped,  the  broad  end  being 
toward  the  north,  the  greatest  width 
being  six  and  three-quarter  miles  ; it  is 
twelve  and  a half  miles  long,  and  105 
feet  deep.  It  is  surrounded  on  all  sides 
by  hills,  from  500  to  nearly  2,000  feet 
high.  Its  waters  are  pure  and  sweet, 
and  abound  in  fish.  The  Jordan  Avith 
a marked  current  passes  through  the 
middle  of  the  lake.  It  is,  according  to 
Lieut.  Lynch,  658  feet  below  the  Me- 


diterranean. Many  ])opulous  towns 
once  stood  upon  its  shores,  but  they  and 
their  commerce  are  gone.  Tiberias  and 
Magdala  are  the  only  inhabited  spots. 
It  is  subject,  as  in  the  days  of  our  Sav- 
ior, to  sudden  squalls  and  whirlwinds, 
owing  probably  to  the  high  surrounding 
hills.  It  Avas  usual  for  the  Jcavs  to  call 
every  expanse  of  Avater  a sea.  Luke, 
Avhose  geographical  terms  are  always 
more  distinctive,  calls  it  a Jake. 

Simon*  A contraction  of  Simeon., 
and  means  hearkenhu) . MatthcAV  adds, 
eallcd  Pet€t\  a name  previously  given  him 
(John  1 : 42),  but  probably  not  gener- 
ally applied  to  him  until  the  twelve  Avere 
regularly  constituted  apostles.  An- 
drew, an  old  Greek  name  meaning  a 
man.,  and  shoAvs  the  infiuence  of  Greek 
in  Palestine  at  that  time.  Whether  he 
Avas  the  older  brother  is  not  knoAvn. 
Very  little  is  recorded  about  him  ; yet 
he  had  the  honor  of  bringing  his  brother 
Simon  to  Jesus,  John  1 : 42,  48.  Both 
had  been  disciples  of  John.  Casting 
a net*  Literally,  according  to  the 
best  manuscripts,  casting  about.,  that  is, 
throAving  the  not  in  ditferent  directions, 
in  order  to  inclose  the  fish.  It  Avas  a 
casting-net.  They  Avere  getting  their 
net  in  position ; commencing  their 
night’s  labor.  Here  Ave  see  another 
instance  of  variation  from  MatthcAV, 
shoAving  the  independence  of  Mark’s 
narrative.  Fishers*  They  Avere  fisher- 
men by  profession.  So  Moses  and 
DaA"id  Avere  called  from  kee])ing  sheep  ; 
Gideon  from  thrashing  Avheat ; Elisha 
from  the  ploAV.  God  has  honored 
humble  yet  honest  labor. 

17.  Come  ye  after  me*  I.iterally, 
Come  Idihevl  behind  me.,  or  Come  after 
me.,  as  my  disciples,  and  as  my  attend- 
ants and  "the  jn*oclaimers  of  my  gospel. 
They  had,  several  montl)S  l)efore  this, 
recognized  Jesus  as  the  Messiah  (John 
1 : 4i,  42),  but  had  continued  to  follow 
their  occupation  as  fishermen.  Hence 
they  Avere,  in  a measure,  prepared  to 
follow  Jesus  at  once.  At  first  they 
Avere  called  to  follow  him  as  disciples., 
but  now  tliey  arc  expressly  called  to 
follow  him  as  his  constaid  attendants., 
ministers,  or  CA'angclists,  although  they 
2* 


34 


MARK  L 


A.D.  28. 


18  come  fishers  of  men.  And  straightway  Uhey  for-  ‘ Mt.  19.  27;  Lk. 
sook  their  nets,  and  followed  him. 

19  " And  when  he  had  gone  a little  farther  thence,  he  " Mt.  4.  21. 
saw  James  tlie  son  of  Zebedee,  and  Jolm  his  brother, 

20  who  also  were  in  the  ship  mending  their  nets.  And 
straightway  he  called  tliem  : and  tliey  left  their 
father  Zebedee  in  the  ship  with  the  hired  servants, 
and  went  after  him. 


afterward  fished  sometimes,  when  near 
their  homes,  Luke  5:1-11.  Their  se- 
lection among  the  twelve  apostles  oc- 
curred afterward,  eh.  3 : 14  ; Luke 
6 : 14-16.  Thus  their  calling  was  three- 
fold. Fishers  of  men."  Preachers 
of  the  gospel;  winiiei-s  of  souls  to 
Christ.  They  were  to  catch  men  in  the 
net  of  Christ’s  kingdom.  Their  former 
secular  calling  was  an  emblem  of  their 
higher  spiritual  calling.  This  language 
shows  that  now  they  were  not  called 
merely  as  disciples,  but  as  preachers, 
evangelists. 

18. ^  They  immediately  leave  their  nets, 
though  just  commencing  their  nii>lit's 
labor,  forsake  their  calling,  and  follow 
Jesus  as  his  constant  attendants.  Thus 
by  their  immediate  obedience  they 
show  their  sincerity  and  faith.  Tlieir 
nets.  Kather,  the  neU. 

19.  Aisd  when  he  had  gone* 
Litei'ally,  And  fjoinej  on^  advanebty,  at- 
tended," quite  likely,  b}^  Andrew  and 
Peter.  James  the  son  of  Zebedee. 
James  was  probably  the  older  brotlier, 
since  he  is  named  lirst,  and  also  as  the 
son  of  Zebedee.  John  was  probably 
the  one  who,  months  before  this,  had 
gone  to  the  dwelling  of  Jesus,  John 
1 : 39.  Zebedee  was  a fishei  inan  in  very 
good  circumstances,  owning  a boat, 
and  having  laborers  with  him,  ver.  20. 
Ills  wife  was  one  of  those  pious  women 
who  ministered  unto  him  of  their 
substance  (Matt.  27 : 56),  and  his  son 
John  was  personally  known  to  the  high- 
priest,  to  whom  also  Jesus  committed 
Ids  mother.  Such  facts  show  the 
fandly  to  have  enjoyed  some  degiee  of 
outward  })rosperity.  Tlie  ship.  A 
fishing-boat,  ])ropelled  both  by  sails 
and  oars.  Mending  their  nets. 
They  were  re})airing  the  ?/cks-,  getting 
ready  for  their  night’s  labor. 

20.  Straightway.  The  call  was 
immediate,  as  well  as  their  leaving  their 
occu])ation  and  their  father.  The 
hired  servants.  The  lishermeii  iu 


the  employ  of  Zebedee,  which  shows 
that  he  had  some  means,  and  that  he 
was  not  left  without  help.  They  left, 
doubtless,  a pi-osperous  business  to 
follow  Jesus.  Went  after  him;  as 
his  constant  attendants.  Tlie  exqires- 
sion  is  stronger  than  that  of  Matthew, 
who  simply  says,  “followed  him.”  Jt 
answers  to  the  call,  “ Come  after  me” 
(ver.  17),  “went  behind^''’'  or  “after 
him.” 

21-28.  Jesus  teaches  in  CAPEii- 
NAUM,  AND  HEALS  A DEMONIAC,  Lukc 
4 : 31-37.  Having  spoken  of  his  gene- 
ral teaching  in  Galilee,  and  the  calling 
of  four  disciples  to  be  his  constant  at- 
tendants, Mark  proceeds  to  give  a par- 
ticular instance  of  his  teaching,  attested 
by  a wonderful  miracle.  His  account 
is  somewhat  fuller  than  that  of  Luke. 

A few  suggestions  upon  the  miracles 
of  Jesus  will  not  be  out  of  place.  He 
performed  them  in  proof  of  his  divine 
mission,  John  2 : 22 ; 9 : 3-5 ; 10 : 25,  37. 
The  Jews  expected  the  Messiah  would 
work  miracles.  Matt.  12:38;  Luke 
11:16,  17;  John  7:31;  so  also  did 
John  the  Baptist,  Matt.  11:3.  The 
miracles  of  Christ  were  variously  de- 
signated. When  they  were  specially 
regarded  as  evidences  of  liis  divine  mis- 
sion they  were  called  mneia^  niyns^  ch. 
8: 11 ; John  2:  11  ; when  as  the  mani- 
festation of  supernatural  power,  they 
were  called  duneuneU^  rniyhty  leork^^  cor- 
responding more  strictly  to  the  word 
miracle  in  common  English  usage,  ch. 
6:2;  9:39;  when  as  extraordinary  and 
portending  phenomena,  exciting  aston- 
ishment or  terror,  they  were  called 
terata.^  wonder.^  John  4:48;  Acts  2 : 22 ; 
comi)are  Mark  13:  22;  and  when  view- 
ed still  more  generally  and  comprehen- 
sively, as  something  completed  and  to 
be  rellected  on— tlie  natural  acts  and 
products  of  his  being,  they  were  called 
OY/a,  works,  John  7:3,  21.  In  our 
Common  Version,  the  first  of  these  is 
translated  siyin^^  miraclc.s^  (ovndcrs ; the 


A.D.  28. 


MARK  I. 


Jesus  teaches  and  heals  a demoniac  and  many  others  at 
Cajyernaum. 

21.  AND  they  ^vent  into  Capernaum.  And  straight-  “Lk.  4.31;  Mt.  4. 
way  on  tlic  sabbatli  day  lie  entered  into  the  syna- 


second,  might n worlca^  might g cJccxIr^ 
u'onderfid  u'orks,  miracles;  the  third, 
umiders;  and  the  fourth,  deeds. 

To  get  a full  and  correct  conception 
of  Christ’s  miracles,  they  should  be 
viewed  in  all  these  aspects.  They  were 
not  sinipb’  the  manifestations  of  a 
supernatural  power,  but  also  the  jiro- 
duct  of  that  power  inherent  in  our 
Lord,  the  natural  fruits,  the  outwoi-k- 
ings  of  his  own  divine  nature;  the}^ 
Avere  not  merely  adapted  to  impress 
the  mind  deeply  and  excite  astonish- 
ment or  terror,  but  they  v.  ere  also  the 
sigus,  the  evidences  of  himself  and  of 
the  truth  of  Avhich  he  Avas  the  embodi- 
ment. They  Avere,  in  tine,  the  super- 
natural phenomena  produced  by  his 
own  x^ower  in  ])roof  of  his  divine  na- 
ture. Tliey  Avere  not  a violation  of 
nature,  nor  necessarily  a suspension  of 
its  laws,  but  rather  above  nature,  so  far 
as  Ave  knoAv,  or  in  accordance  Avith 
laws  and  principles  iinknoAvn  to  us. 
It  is  indeed  in  accordance  Avitli  nature 
to  expect  miracles  in  connection  Avith  a 
new  disi^ensation.  “All  the  great 
eliapters  of  nature’s  history,”  sa3"s  Prof. 
Hitchcock,  “begin  Avitli  them,  and  if 
the  Christian  disxicnsation  Averc  desti- 
tute of  them,  it  Avould  be  out  of  har- 
mony Avith  the  course  of  things  in  the 
natural  Avorld.” — J>lb.  Sac.,  July,  1863, 
1).  552. 

21.  They.  Jesus  and  the  disciples 
Avhom  he  had  called,  vers.  16-20.  Went 
into.  Enter  into  Capernaum  as  thc}^ 
came  from  the  sea  Avhere  the  four  had 
been  called. 

Capernaum;  Avas  on  the  Avesteru 
shore  of  the  Sea  of  Galilee,  Matt.  4:18; 
compare  Matt.  14:34  Avith  John  6:17, 
21,  24,  It  is  not  mentioned  in  the  Old 
Testament,  and  only  once  by  Josephus. 
Its  site  is  unknown.  The  three  most 
Ijrobable  spots  are : 

(1.)  Khan  ^linyeh,  on  the  shore,  about 
five  miles  south-west  from  Avhere  the 
Jordan  enters  the  lake,  and  on  tlie 
northern  border  of  the  i)lain  of  Genne- 
saret,  Avhere  a heap  of  ruins  remains. 
Near  by  is  the  fountain  of  Ain  et-Tui. 


So  Ilobinson,  Biblical  Jlesearchcs,  ii. 
403—1,  iii.  344-358. 

(2.)  Tell  Ifurn,  on  a point  ]Wojecting 
into  the  lake,  about  three  miles  north- 
east of  Khan  Minyeh,  Avhere  are  exten- 
sive ruins,  and  Avhere  a synagogue,  in 
a state  of  fine  x^reservation,  has  been 
discovered.  But  the  nearest  fountain 
is  said  to  be  about  tAvo  miles  dist;\nt. 
So  Dr.  Thomson,  Land  and  Book,  i. 
542-548. 

(3.)  Am  ALndaiearah,  or  the  Round 
Fountain,  near  the  south  end  of  the 
XAlain  of  Gennesaret.  In  this  fountain 
is  found  the  coracine  or  catfish,  Avhich, 
according  to  Josephus  {Jeieish  War, 
iii.  10,  8),  abounded  in  the  fountain  of 
Capernaum.  A considerable  stream 
also  floAvs  from  it  to  the  lake,  Avhich 
also  ansAvers  to  Joscifiius’  descrix^tion. 
So  Mr.  Tristram,  Land  of  Israel,  x).  442. 
The  latest  travelers  are  inclined  to 
giA'e  the  x>reference  to  Tell  Hum.  Still 
I am  not  yet  fully  x^repared  to  say  that 
Khan  Minjreh  is  not  the  most  probable 
site  of  Capernaum. 

Straightway  on  the  Sabbath- 
day.  He  immediately  enters  ux^on  the 
Avork  of  teaching.  Mark  very  fre(xuent- 
ly  describes  events  as  straightway  or 
immediately  occurring.  The  Sabbath 
Avas  doubtless  the  one  folloAving  the 
calling  of  the  four  disciides. 

Synagogue  means  assembly,  congre- 
gation, and  is  ai)plied  both  to  a reli- 
gious gathering,  having  certain  judicial 
X)OAvers  (Luke  8 : 41 ; 12  : 11 ; 21 : 12 ; 
Acts  9 : 2),  and  to  the  xdace  Avhere  the 
JcAvs  met  for  their  XHiblic  Avorship  on 
ordinary  occasions,  Luke  7 : 5.  The 
synagogue  appears  to  have  been  first 
introduced  during  the  Babylonish  eaxA- 
tivity,  Avhen  the  x^coxfie,  deprived  of 
their  usual  rites  of  Avorshix),  asseml:>lcd 
on  the  Sabbath  to  hear  the  laAV  reacl 
and  expounded.  Comx^are  Neh.  8 : 1-8. 
The  times  of  meeting  were  on  the  Sab- 
bath and  feast-days ; and  afterward  on 
the  second  and  fifth  days  of  the  Avcck. 
Each  svuagogue  had  its  x^i’osident  or 
ruler  (Luke  8:49;  13:14;  i\cts  18: 
8,  17)  and  cldc'rs  (Luke  .7 : 3-5),  Avho 
might  chastise  (Matt.  10:  17;  Acts  22: 


30 


MARK  I. 


A.D.  28. 


22  gogiic,  and  taught.  ^ And  tlicy  were  astonished  at  v Tf: 

liis  doctrine:  ‘^ior  he  taught  them  as  one  tliat  had  54/  '4! ' 3V*. 

authority,  ‘^and  not  as  the  scribes.  John  7.  15,  40. 

23  ® And  there  was  in  tlieir  synagogue  a man  with  an  28  3^>'44^^’ 

Mt.  15.  1-9 ; 23.  2-7.  « Lk.  4.  33. 


19;  20:11)  or  expel  (John  9:34)  an 
offender.  In  Mark  5 : 22  and  Acts  13  : 
15,  the  ruler  and  elders  appear  to  be 
spoken  of  indiscriminately  as  rulers. 
It  is,  however,  uncertain  how  perfect 
was  the  organization  of  the  synagogue 
ill  the  time  of  Christ.  It  was  probably 
clianged  and  developed  after  the  de- 
struction of  Jerusalem  by  the  Romans. 

Taught*  For  his  maimer  of  teach- 
ing in  the  synagogue  see  Luke  4 : 10-21. 
The  heads  of  the  synagogue  were  ac- 
customed, after  the  reading  of  Scrip- 
ture, to  ask  such  grave  and  leiirned 
jiersons  as  might  be  present  to  address 
the  people.  Christ  and  the  apostles 
constantly  availed  themselves  of  this 
lirivilege. 

22.  The  manner  of  his  teaching  and 
its  effect  on  others.  Mark  here  refers 
to  this  particular  instance  of  teaching, 
yet  his  remark  is  applicable  to  Christ’s 
teaching  generally.  Thus  the  same 
language  is  used  by  Matthew,  after  the 
Sermon  on  the  Mount,  Matt.  7 : 28,  29. 

Astonished*  Struck  with  wonder, 
with  astonishment.  So  on  other  occa- 
sions, ch.  6:2;  11  : 18  ; Matt.  13  : 54 ; 
Luke  4 ;32.  At  his  doctrine*  Rather, 
At  his  teaching  ; both  in  regard  to  the 
things  taught  and  the  mpjiner  of  his 
instruction.  He  taught*  He  was 
teaching  them.  Such  was  his  habitual 
manner.  As  one  that  had  authority* 
He  taught  as  the  great  author  and  re- 
vealer  of  truth  ; as  the  author  of  the  law 
he  expounded  it  in  all  of  its  fullness  and 
spirituality,  and  enforced  it  by  his  per- 
sonal authorit}’,  “ Verily  I say  unto 
you,”  Matt.  5 :"lS,  38 ; 6 : 2,  etc.  Com- 
pare Matt.  5 : 22,  28,  32,  34,  etc.  Not 
as  the  scribes*  The  scribes  taught 
with  authority,  but  it  was  that  of  tradi- 
tion and  of  the  ancients  ; Jesus  taught 
not  merely  as  the  exi)ounder,  but  as 
one  who  spoke  for  God,  nay,  as  the 
Lawgiver  himself.  They  enforced  the 
letter  of  the  law ; he  brought  out  the 
spirit,  and  spoke  as  the  expounder  of 
liis  own  law,  and  Avith  the  authority  of 
the  Christ.  The  scribes  were  learned 
men,  who  preserved,  co[)ied,  and  ex- 
pounded the  law  and  the  traditions,  i 


Ezra  7 : 6,  12  ; Neh.  8:1;  Matt.  15  ; 1-6. 
They  are  called  laAvyers  (ch.  12  : 28  and 
Matt.  22  : 35),  and  doctors  of  the  laAv, 
Luke  5 : 17,  21.  Most  of  them  were 
Pharisees.  It  is  implied  from  the  lan- 
guage of  this  verse  that  they  Avere 
teachers  as  well  as  conseiwators  and 
copyists  of  the  law.  They  sat  in  Moses’ 
seat,  but  their  teaching  Avas  strikingly 
defective,  Matt.  23  : 2,  13,  23. 

23.  His  divine  authority  is  attested 
by  dhine  pOAver.  With  an  unclean 
spirit*  Literall}",  w an  mtehan  spirit ; 
that  is,  in  his  possession,  in  his  poAver, 
and  pervaded  by  his  influence.  Luke 
says  (4  : 33)  that  he  ” had  a spirit  of  an 
unclean  deA'il”  or  eJernon  ; one  of  that 
inferior  order  of  evil  spirits  or  fallen 
angels,  who  are  subject  to  Satan  their 
jjrince,  Matt.  9 : 34 ; 25  : 41  ; Rev. 
12  : 9.  The  oiiginal  Scriptures  recog- 
nize but  one  devil,  but  many  demons. 
See  on  axt.  13.  The  one  here  is  called 
an  unclean  spirit  with  reference  to  the 
moral  vileness  and  wickedness  of  de- 
mons. So  they  are  also  called  evil 
S])irits,  Luke  7 : 21 ; 8:2.  The}^  were 
the  authors  and  promoters  of  Avicked- 
ness  and  all  unclcanncss. 

The  sacred  writers  in  their  account 
of  demoniacal  possessions  did  not 
speak  in  mere  accommodation  to  the 
opinion  of  the  Jcavs,  but  stated  as 
matters  of  fact,  that  individuals  Avere 
actually  possessed  Avith  demons. 
Demons  are  spoken  of  as  personal 
beings,  Luke  11  : 24-26  ; James  2 : 19  ; 
ReA\  16  : 14,  etc.  ; Jesus  addressed 
them  as  persons  and  they  ansAvered 
as  such,  verse  25 ; 5:8;  9 : 25 ; they 
shoAved  a supernatural  knoAvlcdge  of 
Jesus,  Matt.  8 : 29 ; Imke  4 : 34 ; they 
requested,  and  AA^ere  permitted,  to  enter 
a herd  of  SAvine,  ch.  5 : 12,  13.  Jesus 
also  distinguished  betAveen  casting  out 
demons  and  the  healing  of  diseases, 
verse  32-34 ; Matt.  8 : 16  ; Luke  7 : 21. 
A ])erson  might  be  dumb  as  a result  of 
demoniacal  })Ossession,  but  not  every 
dumb  person  Avas  ])Oss(‘sscd  Avith  a de- 
mon, Mark  7 : 32  ; Matt.  9 ; 32,  33.  No- 
Avhere  is  demoniacal  possession  made 
identical  Avith  any  one  disease.  Yet 


A.D.  23. 


MARK  I. 


37 


24  iinckan  si)irit  ; and  lie  cried  out,  saying,  Let  u.i  ( m.  s.  20. 

alone;  what  have  we  to  do  Avith  thee,  thou  Jesus  of  s iv.  89,  18,  19  ; 
Nazareth  ? Art  thou  come  to  destroy  us  ? I know  f!'*. 

25  thee  avIio  thou  art,  sthe  Holy  One  of  God.  And  4.* '27,  30.^ 


various  mental  and  bodily  disorders  are 
attributed  to  the  agency  of  the  devil 
or  demons.  Acts  10  : 88 ; Luke  0 : 89, 
42.  The  bodies  of  individuals  are  re- 
presented as  forcibly  possessed  by  a 
consciousness  and  Avill  foreign  to  them- 
selves ; so  that  there  appears  to  have 
been  a double  will  and  a double  con- 
sciousness, ch.  7 : 25,  80  ; Luke  9 : 89  ; 
11:14.  From  such  passages  it  is  evi- 
dent that  the  Scriptures  speak  of  Satan 
and  demons  as  personal  beings,  and 
that  they  Avere  permitted  to  take  pos- 
session of  the  bodies  of  men  and  inflict 
on  them  various  sufferings.  To  regard 
the  language  of  the  sacred  writers  as  a 
mere  accommodation,  the  devil  and 
his  angels  as  mere  myths,  or  the  prin- 
ciple of  evil,  and  the  possessions  as  mere 
diseases,  is  contrary  to  the  plainest 
statements  and  to  the  uses  of  language. 
In  the  same  Avay  all  history  might  be 
discredited  and  the  actual  existence  of 
the  principal  men  of  past  ages  dis- 
proved. 

To  the  frequent  inquiry,  IIoav  comes 
it  that  similar  possessions  do  not  occur 
at  the  present  day  V it  may  be  ansAvered : 
(1)  It  cannot  be  proA^ed  that  they  do  not 
sometimes  occur  even  now.  It  cannot 
be  said  that  in  many  cases  of  insanity, 
and  in  some  cases  of  spiritualism,  the 
malady  may  not  be  traced  to  the  direct 
agency  of  demons.  (2)  But  admitting 
that  such  possessions  arc  not  common  ; 
yet  there  Avas  a reason  in  our  Savior’s 
day  for  the  external  manifestation  of 
Satan’s  power.  The  crisis  of  the  moral 
history  of  the  world  Avas  at  hand.  The 
devil  Avas  allowed  to  exercise  unusual 
power  in  temptation  on  the  souls  and 
bodies  of  men,  in  order  that  Christ 
might  meet  him  openly  and  manifest 
his  power  in  his  victory  over  him. 
When  God  was  manifested  in  the  flesh, 
then  demons  may  haA^e  been  permitted 
to  manifest  themselves  specially  among 
men.  And  that  demoniacal  possessions 
were  more  specially  limited  to  that  age, 
is  not  an  unfair  inference  from  both 
sacred  and  profane  history.  For  it  is  a 
remarkable  fact  that  Ave  have  no  cases 
of  these  possessions  in  the  O.  T.  and 
none  in  the  epistles  of  the  N.  T.  ; and 


that  Josephus  speaks  of  no  real  jmsses- 
sions  except  in  the  generation  in  which 
Christ  exercised  his  ministry. 

He  cried  out.  The  unclean  spirit. 
He  had  such  control  of  the  man  that 
he  spoke  through  him,  using  his  organs 
of  speech.  Tlie  personality  of  the  de- 
mon is  distinctly  recognized.  Neither  a 
disease  nor  a myth  could  thus  cry  out. 

24.  Let  us  alone.  Rather,  hah^ 
an  interjection  expressing  surprise  and 
displeasure.  It  is  omitted  in  some  of 
the  best  ancient  manuscripts.  What 
have  we  to  do  Avith  thee  ? W/uU  to 
m and  thee  in  common  V Our  relations 
and  our  business  are  Avholiy  different 
from  thine.  Wilt  thou  then  disturb  us  V 
This  form  of  expression  occurs  several 
times  in  the  Ncav  Testament.  Jesus 
thus  addressed  his  mother  at  the  mar- 
riage in  Cana  of  Galilee.  It  ahvays 
implies  disapprobation,  though  sonic- 
times  employed  in  friendly  reproof. 
The  demon  uses  the  plural  here  A\dth 
reference  to  fallen  spirits  as  a class  of 
Avhich  he  Avas  a representative.  Thou. 
This  is  superfluous.  Nazareth.  Na- 
zarene ; inhabitant  of  Nazareth. 

Art  thou  come  ? or  dkM  thou  come? 
Is  this  the  object  of  thy  coming  ? To 
destroy  us,  Avho  constitute  tlie  king- 
dom of  darkness,  of  Avhich  this  one 
Avas  a reiiresentative.  The  man  could 
not  have  been  included  in  ?^s‘,  for  it  Avas 
the  saving  of  the  man,  and  his  OAvn  ex- 
pulsion, that  the  demon  feared.  The 
de.dniciii))i  Avas  sending  them  doAvn  to 
hell.  Matt.  8 : 29  ; 10  : 28. 

I know  thee  Avho  thou  art. 
Doubtless  by  fame  and  report,  but 
more.  He  felt  the  aiving  influence  of  so 
holy  a being,  filling  him  Avith  dread  ; he 
took  him  at  once  to  be  the  Messiah  ; 
he  believed  and  trembled,  James  2: 19. 
Compare  a similar  knoAvlcdgc  in  Acts 
10  : 17. 

The  Holy  One  of  (iod.  Not  merely 
morally  so,  hut  also  otlicially.  The  Son 
of  God,  the  Messiah,  the  one  otlicially 
set  apart  and  consecrated  tf)  this  otlice 
and  'vork,  John  0 ; 09.  Compare  John 
10  : 80  ; Rev.  8 : 7.  Demons  kncAV  him 
to  be  the  Son  of  God,  Luke  4:  41. 

25.  Hold  thy  peace,  hiilence^  a 


38 


MARK  I. 


A.D.  28. 


Jesus  ’'rebuked  him,  saying,  Hold  thy  peace,  and 

2G  come  out  of  liim.  And  when  the  unclean  S2:)irit ' had 
torn  liim,  and  cried  with  a loud  voice,  he  came  out 

27  of  him.  And  tliey  were  all  amazed,  insomucli  that 
they  questioned  among  tliemselves,  saying,  What 
thing  is  this  ? ’^wliat  new  doctrine  is  tliis  ? for  with 
authority  commandetli  he  even  the  unclean  spirits, 

28  and  they  do  obey  him.  And  immediately  his  fame 
spread  abroad  tliroughout  all  the  region  round  about 
Galilee. 

29  ’ And  forthwith,  wlien  they  were  come  out  of  the 
synagogue,  they  entered  into  the  liouse  of  Simon  and 

30  Andrew,  with  James  and  John.  But  Simon’s  wife’s 
mother  lay  sick  of  a fever ; and  anon  they  tell  him 


**  ver.  34. 
i ch.  9.  20. 


^ Mt.  7.  2S ; Jam. 
2. 19. 


J Mt.  8. 14 ; Lk.  4. 
38. 


command  with  authority  and  restrain- 
ing power.  The  testimony  was  not 
with  believing  confidence ; demons 
w'ere  not  permitted  to  give  it,  Luke 
4 : 41 ; neither  had  the  time  come  for 
so  public  a promulgation.  This  Jesus 
i-eserved  to  himself  and  his  followers. 
Come  out  of  him.  Two  distinct  per- 
sonalities are  here  recognized.  The 
demon  is  treated  as  a person  as  much 
as  the  man.  The  one  was  just  as  much 
a disease  or  a principle  as  the  other, 
no  more  and  no  less. 

2().  The  personality  of  the  demon  is 
further  evinced  by  crying  out,  tearing 
the  man,  and  coming  out  of  him. 
Such  language  would  not  be  used  of  an 
epileptic  fit,"  as  some  Avould  have  us 
believe.  Torn  him.  Tca7'i?/r/ hiniy  eo7i- 
vuhing  him,  but  not  in  such  a manner 
as  to  do  him  injury,  for  Luke  says  (4 : 35) 
“he  came  out  of  him  and  hurt  him 
not.”  Luke  also  says  “the  devil  had 
thrown  him  in  the  midst.”  Such  par- 
ox3^sms  in  connection  with  casting  out 
demons,  showed  their  malignant  and 
degraded  nature  (ch.  9 : 2fi)  ; and  only 
made  the  miracle  the  more  impressive. 

27.  They  Avere  all  amazed.  The 
effect  of  the  miracle  is  here  vividly 
presented.  A general  amazement  took 
possession  of  the  people,  which  led 
them  to  discussion  and  certain  conclu- 
sions. Questioning  among  them- 
selves. IiK[uiring  and  reasoning  one 
with  another.  What  thing  is  this  ? 
Kath(‘r,  WJiat  is  thisf  What  means  this 
strange  event,  this  power  over  unclean 
spirits,  this  commanding  and  this  im- 
plicit obedience.  What  neAV  doc- 
trine is  this  ? According  to  the 
highest  critical  authorities  this  should 


read:  A nm  teaclmaj  v'ith  anthority! 
Even  the  miclean  sjnrits  he  conmicuids^  etc. 
Such  a display  of  superhuman  power 
they  regarded  as  an  evidence  of  a new 
revelation.  It  was  especially  a new 
manner  of  teaching,  for  the  command- 
ing the  unclean  spirits  and  their  obedi- 
ence is  made  prominent  both  here  and 
in  Luke  4 : 30. 

28.  Further  effect  of  the  miracle, 
which  immediately  followed.  His 
fame.  The  report  of  him  and  what 
he  did  and  taught.  Throughout  all 
the  region  round  about  Galilee. 
Some  suppose  this  to  mean,  through 
all  Galilee  and  into  the  surrounding 
districts.  But  it  more  strictly  means, 
into  the  whole  surrounding  region  of 
Galilee. 

This  miracle  in  public  is  now  followed 
by  one  in  private. 

29-34.  Heals  Peteu’s  wife’s  mo- 
ther and  many  OTHERS,  Matt.  8: 14-17  ; 
Luke  4 : 38-41.  Further  evidences  of 
his  divine  mission  and  doctrine.  Mark 
is  the  fullest  and  enters  most  into  de- 
tail. The  three  accounts  show  the 
diversity  of  independent  narrators. 

29.  Forthwith.  Immediately  after 
leaving  the  synagogue  they  enter  the 
house  of  Simon  "and  Andrew.  These 
latter  had  formerly  resided  at  Bethsaida 
(John  1 : 44),  but  now  had  taken  up 
their  residence  at  Capernaum.  Mark 
alone  mentions  the  fact  that  Jesus  was 
attended  by  James  and  John;  doubt- 
less also  by  Andrew  and  Peter. 

30.  Wife’s  mother.  Mother-in- 
law.  She  seems  to  have  resided  with 
Peter.  Simon.  So  Mark  calls  him 
till  he  is  regularly  called  to  be  an  apos- 
tle, ch.  3 : 10.  This  shows  the  exact- 


A.D.  28. 


MARK  I. 


39 


81  of  her.  And  lie  came  and  took  lier  by  the  hand,  and 
lifted  her  np;  and  immediately  the  fever  left  her, 
and  she  ministered  unto  them. 

32  And  at  even,  wlien  the  sun  did  set,  they  brought  m Mt.  8.  IG ; Lk.  4. 
unto  him  all  that  were  diseased,  and  them  that  were  40. 

33  possessed  with  devils.  And  all  tlie  city  was  gath- 
31  ered  together  at  the  door.  And  he  healed  many 


ness  of  Mark,  and  is  also  noticeable 
since  this  evangelist  is  supposed  to 
have  written  someway  under  the  direc- 
tion of  Peter.  From  this  passage  it 
appears  that  Peter  had  a wife.  As  late 
as  A.D.  57  she  was  living,  and  accom- 
panied Peter  on  a missionary  tour, 
1 Cor.  9 : 5.  The  Romish  doctrine 
of  clerical  celibacy  is  unauthorized 
by  Scripture,  Heb.  13  : 4.  Lay  sick 
of  a fever.  She  was  conlined  to 
bed  Avith  fever.  It  was  a severe  case, 
for  Luke  says  she  was  “ taken  witli  a 
great”  or  “\dolent  fever.”  Fevers 
are  common  in  Palestine,  and  in  the 
vicinity  of  Capernaum  fevers  of  a 
malignant  type  are  still  prevalent,  and 
especially  in  the  summer  and  autumn. 
Aiioii.  Ln mediately.  Events  follow  in 
quick  succession.  Tell  him  of  her. 
Of  her  dangerous  illness,  etc.  They 
also  requested  him  to  heal  her,  Luke 
4 : 38. 

31.  And  he  came,  into  the  room, 
and  to  the  bed  where  she  lay  sick. 
Lifted  her  up ; raised  her  up  from 
her  prostrate  position.  The  idea  is  not 
that  he  lifted  her  by  his  own  strength 
merely,  but  rather  that  he  caused  her 
to  rise,  assisting  her  by  his  hand.  It 
Avas  not  necessary  to  the  cure  that  he 
should  even  touch  her ; but  it  Avas  often 
desirable  so  to  do  both  to  strengthen 
the  faith  of  the  one  to  be  healed,  and 
to  impress  the  fact  the  more  deeply  on 
those  that  Avitnessed  it.  Took  her  by 
the  hand.  The  manner  of  raising  her 
up.  Notice  hoAV  Mark  details  each  act. 
MattheAv  says  “touched  her  hand;” 
Luke,  that  he  “ stood  over  and  rebuked 
the  fever.”  The  differences  are  not 
contradictory,  but  sIioav  the  independ- 
ence of  the  first  three  evangelists. 
Jesus  did  stand  over  her  and  rebuke 
the  fcA^er,  at  the  same  time  placing  liis 
hand  upon  hers,  to  raise  her  up.  At 
his  touch  the  fever  de])arts  and  he 
raises  her  up  a Avell  Avoman.  Imme- 
diately. The  third  time  that  this  Avord 
appears,  in  tlie  original,  in  this  and  the 


preceding  verse.  The  fever  left  her 
instantly,  and  as  an  evidence  of  a full 
and  perfect  cure,  she  ministered 
unto  them,  she  at  once  attended  to 
her  household  duties,  Avaited  on  the 
table  and  served  them.  The  fever  did 
not  leave  her  Aveak  and  exhausted  ; 
she  Avas  raised  to  her  full  strength  and 
to  perfect  health. 

32.  Mark  proceeds  from  these  tAvo 
particular  miracles,  the  one  public,  the 
other  private,  to  the  statement  that  his 
miracle-Avorking  power  Avas  very  largely 
and  Avmnderfully  exercised  at  that  time 
and  place. 

Even.  Old  English  for  evening. 
When  the  sun  did  set.  The  JcAvish 
Sabbath  closed  at  the  setting  of  the 
sun,  Lev.  23  : 32.  It  was  the  cool  of 
the  day  and  therefore  the  best  time  for 
bringing  the  sick.  The  iigavs  of  Christ’s 
presence  in  the  city  and  of  his  Avon- 
derful  cure  in  the  synagogue  had  had 
time  to  spread,  and  now  the  people  be- 

fin  to  bring  their  sick.  It  being  the 
abbath  also,  they  may  have  preferred 
to  Avait  till  its  close.  AH  that  were 
diseased.  A general  statement,  the 
Avorst  form  of  disease  being  immedi- 
ately specified.  Or  the  expression  may 
refer  to  bodily  diseases,  and  distin- 
guished from  that  produced  by  the 
agency  of  demons.  Possessed  with 
‘devils.  Possessed  Avith  demojia^  an  in- 
ferior order  of  evil  spirits  subject  to 
Satan  their  prince,  Matt.  9 : 34 ; 25  : 41  ; 
Rev.  12  : 9.  The  original  Scrii)turcs 
recognize  but  one  devil,  but  many  de- 
mons. 

33.  All  the  city.  The  people  gen- 
erally. Recorded  only  by  Mark.  The  ef- 
fect of  his  teaching,  and  of  his  Avonder- 
ful  miracle  Avas  such,  that  the  i)eoplo 
of  Capernaum  came  as  it  Avere  e?t  rjias.se 
bearing  their  sick,  to  see  and  hear  this 
Avonderful  teacher  and  to  obtain  the 
benefit  of  his  miraculous  })OAver. 

34.  He  heaEed  maisy.  MattheAv 
says,  he  “healed  cd/ that  Avere  sick.” 
Tills  all  were  mciay.  Divers  disea.se.s 


40 


■VIARK  I. 


A.D.  28. 


that  were  sick  of  divers  diseases,  and  cast  out  many 

devils;  and  "suffered  not  the  devils  to  S2)eak,  he-  " ch.  3. 12 ; Lk.  4. 

cause  they  knew  him.  41 ; Ac.  la.  17, 18. 


First  general  iireacJiing  tour  throughout  Galilee.  A 
leper  healed. 


35  And  ° in  the  morning,  rising  up  a great  while  l)e- 
fore  day,  he  went  out,  p and  departed  into  a solitary 
jilace,  and  there  prayed. 

36  And  Simon  and  they  that  were  with  him  followed 

37  after  him.  And  when  they  had  found  him,  they 

38  said  unto  him.  All  onen  seek  for  thee.  And  he  said 
unto  them,  ^ Let  us  go  into  the  next  towns,  that  I 
may  jireach  there  also:  for  therefore  came  I forth. 

39  ®And  he  jireached  in  their  synagogues  throughout 
all  Galilee,  and  cast  out  devils. 


« Lk.  4.  42. 
p ch.  6.  46;  14.32- 
40;  Mt.  ().  6;  Lk. 
6.  12  ; 22.  39-40. 


*1 1.k.  4.  43. 

Ms.  61.1-3;  John 
16.  28  ; 17.  4. 

» Mt.  4.  23 : Lk.  4. 
44. 


and  cast  out  many  devils*  Here 
again  demoniacal  possessions  are  dis- 
tinguished from  the  mere  physical 
maladies  unconnected  with  the  agency 
of  demons.  Suffered  not  the  de- 
mons to  speak.  Recognizing  Jesus 
as  the  Christ,  the  demons  cried  out, 
“ Thou  art  the  Son  of  God  ;”  but  Jesus 
rebuked  them  and  suffered  them  not  to 
speak,  Luke  4 : 41.  Demons  were  not 
to  be  his  messengers  to  proclaim  his 
Messiahship. 

35-89.  Jesus  in  ketirement  at 
PRAYER.  Sought  out  by  his  disciples, 
he  goes  upon  his  first  general 
PREACHING  TOUR  throughout  Galilee. 
Matt.  4 : 23-25 ; Luke  4 : 42M4.  The 
retirement  of  Jesus  for  prayer  is  re- 
corded moi’e  fully  by  Mark  than  by 
Luke,  but  omitted  by  Matthew  who, 
however,  relates  most  fully  the  first 
preaching  tour  throughout  Galilee. 

35.  In  the  morning:,  etc.  This 
note  of  time  shows  that  it  was  the  day 
following  the  cure  of  Peter’s  wife’s 
mother,  vers.  30-32.  laterally,  vcnj 
carhj^  by  rishic/  he  loent  out.  The 

meaning  is  that  it  was  the  early  break 
of  day,  when  on  account  of  the  jire- 
])onderating  darkness  it  could  be  called 
night.  Luke  (4  : 42)  says.  When  it  was 
day,  regarding  the  day  as  beginning 
with  its  early  dawn.  He  went  out. 
Of  the  house  of  Peter,  ver.  29  \ and 
of  Capernaum,  ver.  21.  A solitary 
place.  A desert,  uninhabited  and  un- 
frequented place  near  Capernaum. 
Compare  ver.  45.  Prayed.  Thus 
Jesus  i)repared  for  the  duties  of  the 


day  by  devoting  part  of  the  night  to 
secret  prayer.  Luke  6 : 12. 

36.  They  that  were  Avith  him. 
Andrew,  James,  and  John,  and  possibly 
others,  ver.  29.  FolIoAved  after. 
Followed  eagerly  after,  in  • order  to 
find  him.  They  were  in  earnest  and 
possibly  iinjiatient.  Pursued  him 
earnestly. 

37.  When  they  had  found  him. 

After  looking  after  or  searching  for 
him.  All  men  seek  for  thee.  For 
is  superfluous.  The  reason  given  why 
he  should  not  continue  in  solitude,  but 
return  and  gmtify  the  desires  of  the 
multitude  in  healing  their  diseases, 
ver.  32.  According  to  Luke  4 : 42  the 
people  detained  him  so  that  he  should 
not  depart  from  them. 

38.  The  reply  of  Jesus  shows  that  he 
had  other  work  to  do,  and  that  the  people 
and  even  his  disciples  understood  not 
the  object  of  his  mission.  Let  us  go. 
According  to  the  most  ancient  manu- 
scripts, Let  iis  go  elseiehere.  This  he 
spoke  to  his  disciples.  The  next 
tOAvns.  The  adjacent  towns.  These 
were  literally  village-cities,  large  villages 
or  towns  like  cities,  but  without  walls. 
Preach  there  also.  Not  merely  at 
Capernaum,  but  in  other  cities  also, 
Luke  4 : 42.  Therefore  came  I 
forth.  Not  from  Caiieniaum,  but  from 
his  Father,  John  16  : 28.  His  mission 
was  to  preach  the  gospel,  Luke  4: 18-21. 
This  the  peo])le  failed  to  understand. 

39.  Preached,  etc.  Ife  was  preach- 
ing,  etc.  He  continued  ])reaching  in 
their  synagogues,  going  throughout  all 


A.D.  28. 


jMAPvK  I. 


41 


40  * And  there  Ciiine  a leper  to  him,  beseeching  him, 

and  kneeling  down  to  him,  and  saying  unto  him,  If  5 12-14.  ’ 


Galilee.  This  must  be  the  first  general 
preaching  tour  throughout  Galilee  re- 
corded ill  Matt.  4 : 28-25,  since  accord- 
iug  to  the  first  two  evangelists,  it 
ockuirred  not  long  after  the  calling  of 
the  four  disciples.  Matt.  4 : IS  and 
Mark  1 : 16.  We  cannot  suppose  two 
such  extensive  tours  throughout  Galilee 
in  course  of  a few  weeks.  All  Gali- 
lee. Into  every  part  of  the  province, 
whicJi  was  very  populous  and  contain- 
ing many  towns  and  villages.  See  on 
ver.  U.  Cast  out  devils.  He  con- 
firmed and  attested  his  preaching  by 
his  miracles,  chief  among  which  was 
his  casting  out  demons.  Thus  he 
specially  showed  his  opposition  to  the 
kingdom  of  darkness. 

40-15.  Healing  of  a leper.  Matt. 
8 : 2-4 ; Luke  5 : 12-14.  Having  par- 
ticularly related  the  healing  of  the' 
demoniac,  Mark  now  relates  with  equal 
minuteness  the  cleansing  of  a leper ; 
the  former  more  closely  connected 
with  soul  uncleanness,  the  latter  with 
bodily  impurity.  Mark’s  account  enters 
most  into  detail. 

40.  And  there  came.  While  he 
was  in  one  of  the  cities  of  Galilee 
(Luke  5 : 12),  but  what  city  the  evangel- 
ists do  not  tell  us.  Matthew  plainly 
fixes  the  miracle  immediately  after  the 
sermon  on  the  mount,  when  Jesus  de- 
scended from  the  mountain.  Some 
Bujipose  it  to  have  been  wrought  at 
Cajieinaum.  But  probably  not ; for 
Jesus  was  preaching  “ throughout  all 
Galilee”  (vers.  39  ; Matt.  4 : 23),  com- 
mencing from  Caj^ernaura  (vers.  21  : 
35-39 ; Luke  4 : 31,  44),  and  the 
lejier  was  healed,  according  to  Luke, 

in  one  of  the  cities”  of  Galilee.  Luke 
would  hardly  have  spoken  thus  indefi- 
nitely of  Capernaum. 

A leper.  Leprosy  was  a most 
fearful  and  foul  skin-disease,  and  in 
its  worse  form  was  the  most  terrible 
of  all  diseases,  and  absolutely  incur- 
able. See  Lev.  chs.  13,  14;  where  it 
is  desenbed  with  certain  enactments. 
It  jirobably  began  internally,  after 
which  it  showed  itself  in  swellings, 
scabs,  bright  spots,  or  slight  reddish 
eruptions,  grouped  in  circles,  covered 
with  a shiny  scale  or  scab.  The  dis- 
ease was  not  contagious,  though  it 
often  became  hereditary  for  genera- 


tions. Its  progress  was  not  generally 
rapid.  A leper  from  birth  sometimes 
lived  as  many  as  fifty  years  ; while 
those  afterward  infected,  sometimes 
as  many  as  twenty.  It  was  sometimes 
sent  as  a special  judgment  for  sin,  and 
hence  was  called  a or  stroke^ 

Nuni.  12  : 10  ; 2 Kings  5 : 27  ; 2 Chron. 
26  : 20. 

Whether  this  disease  is  identical  with 
modern  leprosy  has  been  much  disput- 
ed. The  latest  testimonies  favor  the 
belief  that,  under  certain  forms,  it  con- 
tinues to  prevail.  Dr.  Thomson  {Tke 
Land  and  the  Book,  Vol.  II.,  p.  516-520) 
speaks  of  it  as  existing  in  the  East. 
He  saw  a number  near  Jerusalem. 
“They  held  up  toward  me  their  hand- 
less arms,  unearthly  sounds  gurgled 
through  their  throats  without  palates, — 
in  a word,  I was  horrified.  ...  I sub- 
sequently visited  their  habitation,  . . . 
and  have  made  many  inquiries  into 
their  history.  . . . New-born  babes  of 
leprous  parents  are  often  as  pretty  and 
as  healthy  in  appearance  as  any ; but 
by-and-by  its  presence  and  workings 
become  visible  in  some  of  the  signs 
described  in  the  13th  chapter  of  Leviti- 
cus. The  scab  comes  on  by  degrees 
in  different  parts  of  the  body  ; the  hair 
falls  from  the  head  and  eyebrows  ; the 
nails  loosen,  decay,  and  drop  off  ; joint 
after  joint  of  the  fingers  and  toes  shrink 
up,  and  slowly  fall  away.”  Thus 
slowly  the  victim  dies,  and  no  power 
of  medicine  is  able  to  stay  the  disease 
or  mitigate  its  tortures. 

Leprosy  is  a striking  emblem  of  sin 
and  its  effects.  It  was  indeed  regarded 
as  a living  death  (Joseph.  Antiq.  III.  11, 
3).  The  leper  was  unclean  ; he  was  to 
rend  his  garments,  let  his  hair  hang 
disheveled,  wear  garments  of  mourn- 
ing as  for  the  dead,  and  live  in  exclu- 
sion outside  the  camp  or  city.  Neither 
Miriam,  the  sister  of  Moses,  nor  King 
Uzziah,  was  exem])ted  from  this  reg- 
ulation, Num.  12  ; 15 ; 2 Chron.  26  : 21. 
Not  only  was  he  to  be  excluded  from 
society,  while  diseased,  as  if  in  effect 
dead  ; but  if  cleansed,  he  was  to  be 
cleansed  by  the  same  means,  as  by 
uncleanness  through  touching  or  han- 
dling the  dead,  Num.  19  : 13-20;  Lev. 
14  : 4-7.  Thus  sin  affects  the  soul, 
rendering  it  unclean,  sei)arating  it  from 


42 


MARK  I. 


A.D.  28. 


41  thou  wilt,  " thou  cunst  make  me  clean.  And  Jesus, 

moved  with  compassion,  ' put  forth  his  hand,  and  v2ki.  5. 11. 
"'touched  him,  and  saith  unto  him,  *I  Avill;  be  thou  ^Le.  13.44  46 

42  clean.  And  as  soon  as  he  had  spoken,  immediately  ypg  ’4*9‘ 
the  leprosy  de])arted  from  him,  and  he  was  cleansed. 

43  And  he  straitly  charged  him,  and  forthwith  sent  ^ 5 43*Mt.  8. 

44  him  away ; and  saith  unto  him,  See  thou  say  nothing  4 9.  3o.  ’ 


God,  producing  spiritual  death,  unfit- 
ting it  forever  for  heaven  and  the 
company  of  the  holy,  and  insui  ing  its 
eternal  banishment,  as  polluted  and 
abominable.  Some,  as  they  look  on 
infancy,  reject  with  horror  the  thought 
that  sin  exists  within.  But  so  might 
any  one  say,  who  looked  upon  the 
beautiful  babe  in  the  arms  of  a leprous 
mother.  But  time  brings  forth  the  fear- 
ful malad3\  And  so  the  lepros^^  of  sin 
manifests  itself  in  every  human  char- 
acter as  it  comes  forth  from  infancy. 

In  the  present  instance  it  was  an 
aggravated  case  of  the  disease,  for 
Luke  says,  “ a man  full  of  le])rosy 
it  covered  his  whole  body  from  head  to 
foot. 

Beseeching  him  and  kneeling 
down  to  him*  The  leper  came  to 
Jesus  with  the  most  earnest  and  humble 
entreaty,  and  in  his  respect  and  rever- 
ence fell  u])on  his  face,  Luke  5 : 12. 
If  thou  wilt,  thou  caiist*  If  thou 
art  willing  thou  art  able.  The  leper 
had  faith  in  the  niiraculous  power  of 
Jesus,  but  had  a doubt  about  his  will- 
ingness to  exercise  it  on  such  an  object 
as  he,  on  one  so  unclean.  He  deter- 
mined to  press  his  case  earnest^",  and 
leave  it  on  the  will  of  Jesus  alone,  If 
iJton  wilt.  Make  me  clean*  Cleanse 
me,  heal  my  lepros}',  and  thus  remove 
my  uncleaimess. 

41.  •Moved  with  compassion* 

Mark  alone  describes  the  Savior’s  feel- 
liifja  of  pity  upon  seeing  and  hearing 
the  leper.  Jesus  showed  his  willing- 
ness by  stretching  forth  his  Iiand,  and 
contraiy  to  Jewish  law,  toncliiinj  him. 
But  Christ  was  himself  the  lawgiver 
and  the  fulfiller  of  the  law.  As  it  was 
in  harmony  with  the  hiAV  of  the  Sabbath 
to  do  good  and  save  life,  so  was  it 
Avith  the  law  of  leprosy  to  remove  the 
disease  and  the  detilement.  Jesus  Avas 
also  j)urity  itself.  He  ])uritied,  but 
contracted  no  uneleanness.  Before  his 
poAver,  as  symbolized  b^'  stretching 
forth  his  hand  and  touching  him,  the 
lepros}'  lied  and  the  lex)er  Avas  cleansed. 


I will;  be  thou  clean*  Language 
beautifully  and  strikingly  correspond- 
ing to  that  of  tlie  lex)er.  Jesus  grants 
a full  and  perfect  aiisAver  to  his  re- 
quest. 

42.  Immediately*  The  cure  AA^as 
instantaneous,  as  expressed  by  this 
favorite  Avoid  of  Mark.  The  leprosy, 
the  cause  of  his  detilement,  Avent  from 
him,  and  as  a consequence  he  Avas 
cleansed.  So  Jesus  cleanses  the  sinner 
by  healing  the  seat  of  disease. 

43.  Straitly  charged  him*  Stern- 
ly charged  him.  The  original  expresses 
strong'and  earnest  emotion,  amounting 
even  to  sternness,  and  is  quite  the  op- 
posite of  that  translated  “ moved  Avith 
compassion”  in  ver.  41.  He  gave  him  a 
strict  prohibition,  as  if  on  juain  of  his 
displeasure.  Sent  him  away*  The 
verb  in  the  original  is  the  same  as  that 
translated  drivct/i  in  verse  12.  He  sent 
Jam  forth  or  away  from  the  city,  house, 
or  place  Avhere  thej'  Avere  at  that  time. 
The  reason  will  aiqiear  in  the  next 
A'^erse. 

44.  Say  nothing  to  any  man. 

Jesus  frequently  gave  this  x)rohibition, 
ch.  5 : 43 ; 7 : 3().  His  reasons,  were 
various  according  to  circumstances. 
As  a general  principle  it  accorded  Avitli 
his  mode^^t  and  unostentatious  bearing, 
and  Avith  the  peacefulness  and  spiritu- 
ality of  his  kingdom  (Matt.  12  : 10-20), 
Avhich  came  not  Avith  observation,  Luke 
17  : 20.  Sometimes  he  Avould  repress, 
rather  than  encourage  the  excitement 
of  the  people,  Avho  beset  him  in  such 
croAvds  as  greatly  to  trouble  him  (ch. 
3 : 9,  20),  and  to  make  him  a temporal 
king,  John  0 : 15.  At  other  times  he 
doilbtless  had  the  good  of  the  j^ersons 
healed  sjAecially  in  view.  In  this  in- 
stance the  prohibition  Avas  temporary, 
only  binding  till  he  should  go  and  show 
himself  to  the  priest.  He  Avould  haA’e 
him  remain  silent  so  as  to  promi)tly 
obey  this  requirement  of  the  Mosaic 
hiAV.  He  Avould  not  arouse  undue  ex- 
citement (see  next  A’erse)  ; nor  Avould 
he  ex])ose  himself  or  the  healed  leper 


A.D.  2S. 


MARK  I. 


43 


to  any  man : bnt  go  tliy  way,  show  thyself  to  the 
priest,  and  offer  for  thy  cleansing  those  things 
'Mvhich  Moses  commanded,  for  a testimony  unto  « Lc.  1:3.  2,  cic. ; 

45  them.  ^ But  he  went  out,  and  began  to  publisli  it 

much,  and  to  blaze  abroad  the  matter,  insomuch  i>Lk;.  5.15. 
tliat  Jesus  could  no  more  openly  enter  into  the  city; 
but  was  without  in  desert  places : and  they  came  to  *=  cli  2. 13. 
him  from  every  quarter. 


to  the  charge  of  violating  the  law. 
Possibly  he  would  have  him  appear 
before  the  priest  before  any  prejudi- 
cial report  of  his  cure  reached  him, 
which  should  prevent  him  acknowledg- 
ing the  cure. 

Show  thyself  to  the  priest*  At 

Jerusalem.  Possibly  the  leper,  finding 
himself  cleansed,  was  disposed  to  re- 
main among  his  relatives  ; but  Jesus 
with  gi’eat  earnestness  and  in  an  au- 
thoritative manner  sends  him  at  once 
to  Jerusalem  in  obedience  to  the  re- 
quirement of  the  law.  Offer  for  thy 
cleansing*  Offer  because  of  thy 
cleansing,  which  would  be  first  recog- 
nized by  the  prie-t.  There  were  two 
stages  in  the  ceremonial  of  purification 
of  the  leper,  Lev.  14  : 1-32.  The  puri- 
f3ing  ceremonies  and  offerings  were 
united  with  confessions  of  sin  and  pol- 
lution, and  with  grateful  acknowledg- 
ment of  God’s  mercy.  As  the  leprosy 
was  a striking  type  of  sin,  so  these 
ceremonies  were  typical  of  the  forgive- 
ness of  sin  and  justification  through 
the  blood  of  Christ  and  of  the  anoint- 
ing of  the  Holy  Spirit  for  sanctification, 
Bel).  10  : 21,  22  ; 1 John  2 ; 20.  A 
testimony  unto  them*  To  the  peo- 
])le  that  he  was  cured,  and  that  he 
might  safely  be  re-admitted  into  so- 
ciety. He  had  been  pronounced  un- 
clean by  the  priest,  who  alone  could 
l)ronounce  him  clean  and  re-admit  him 
into  the  congregation. 

4.5.  The  thonghtless  disobedience  of 
the  lex^er  and  the  inconvenience  caused 
thereby  to  Jesus.  Went  out*  From 
the  lu'csence  of  Jesus.  4'he  miracle 
may  have  l)een  ])erf()rmed  in  some 
house.  Began  to  publish*  lie  at 
once  began  to  herald  his  cure.  He  did 
not  realize  the  im])ortancc  of  keeping 
silence  and  obeying  Jesus.  He  gives 
vent  to  his  joy,  forgetful  that  even  the 
exx)ression  of  this  should  be  regulated 
by  the  word  of  Jesus.  Blaze  abroad 
tiie  matter*  llather,  spread  abroad  the 


report^  circulate  the  rci)ort  of  what 
Jesus  had  done.  No  more*  Rather, 
No  longer.  The  city , a city.,  any  cit3\ 
He  could  nolonger  openly  enter  any 
cit3%  because  it  had  become  known  that 
he  had  touched  a leper,  and  he  was  thus 
unclean,  according  to  the  law,  for  a sea- 
son. The  crowds  of  peoxfie  thus  gath- 
ered together,  and  the  consequent  ex- 
citement, would  also  x^rematurely  make 
him  notorious,  and  attract  the  susx'>i- 
cious  notice  of  the  authorities.  The 
words  could  not  arc  used  in  a moral 
sense,  denoting  not  natural  inability, 
but  the  indisx^osition  of  meeting  the 
difficulties  in  his  way,  and  of  having 
his  own  x^l^ns  defeated.  Desret 
places;  uninhabited,  unfrequented 
Xfiaces.  From  evrey  quarter*  From 
all  places  around  about.  They  sought 
him  out,  notwithstanding  his  seclu- 
sion. 

Remarks. 

1.  Jesus  is  divine,  ver.  1 ; John  5:18; 
Rom.  9:5;  Phil.  2:6:  Isa.  9:  6. 

2.  The  new  dispensation  began  with 
the  x'>reaching  and  bax)tism  of  John,  and 
in  fultillrnent  of  xu‘OX)hecy,  vers.  1-3 ; 
Matt.  11 : 12,  13 ; John  5 : 35,  40. 

3.  A x^rex^aration  is  needed  for  the  re- 
ception of  spiritual  blessings,  ver.  3 ; 
James  4 : 8-10 ; Amos  4 : 12. 

4.  John  “x^repared  the  way  of  the 
Lord”  by  the  severity  of  his  manners 
and  doctrines ; so  the  terrors  of  the 
law  xwepare  the  soul  through  the  con- 
victing spirit  for  the  reception  of  Jesus, 
vers.  3,  6;  Gal.  3 : 24;  2 Cor.  5 : 11. 

5.  True  repentance  is  attended  with 
forgiveness  of  sins  and  reformation  of 
life.  It  is  in  vain  to  x^rofess  repentance 
or  to  be  ba])tized  without  a cliange  of 
lieart  and  life,  ver.  4;  Matt.  3:8,  9; 
7:10,  20  ; Acts  26  : 20. 

6.  How  little  dependence  can  be 
l)lac.ed  on  “ ])opularity.”  What  crowds 
came  to  John’s  x^i’eaching  and  bax^tism, 


44 


MARK  I. 


A.D.  28. 


yet  how  few  were  really  convei-tecl, 
ver.  5 ; Matt.  11  : 16-18 : John  5 : 35. 

7.  AVe  should  ever  exalt  Christ  wheth- 
er we  preach,  teach  or  converse,  ver.  7 ; 
Acts  5 : 42  ; 2 Cor.  4 : 5. 

8.  Christ  is  the  dispenser  of  the  Spi- 
rit, and  of  spiritual  gifts,  ver.  8;  John 
16  : 7;  Rom.  8 : 9. 

9.  If  Jesus  went  such  a distance  to  be 
baptized,  and  if  it  became  him  to  fullill 
all  righteousness,  it  surely  becomes  his 
followers  to  walk  in  his  ordinances  and 
obey  all  his  commandments,  ver.  9; 
Matt.  3 : 15  ; J ohn  14  : 15  ; Acts  2 : 38 ; 
1 Pet.  2 : 21. 

10.  We  should  honor  that  ordinance 
which  received  the  sanction  of  the  Tri- 
une God,  vers.  9-11. 

11.  Christ  has  obtained  complete  ac- 
ceptance of  the  Father.  Heaven  is 
opened  to  us  by  the  Son,  ver.  10  ; John 
1 : 51 ; 3 : 15  ; 14  : 6. 

12.  We  should  cheerfully  follow  the 
leadings  of  the  Spirit,  though  it  be  in 
temptation  and  trial.  Under  his  influ- 
ence nothing  need  to  be  feared  from  the 
tempter,  ver.  12 ; 1 Cor.  10  : 13 ; James 
4 : 7. 

13.  As  Christ’s  temptation  followed 
his  baptism,  so  great  spiritual  enjoy- 
ments are  followed  by  great  trials. 
Young  Christians  should  especially  ex- 
pect temptation,  ver.l2;  2 Cor.  12  : 7; 
1 John  2 : 14. 

14.  We  need  the  Spirit  in  retirement 
and  solitude,  since  •they  are  often  the 
place  and  occasion  of  temptation,  ver. 
13;  Ps.  36  : 4;  Prov.  9 : 17;  Matt.  6:6; 
Eph.  5 : 12. 

15.  Angels  are  interested  spectators  of 
our  temptations  and  sorrows,  ver.  13  ; 
Heb.  1 : 14. 

16.  Temptations  should  result  in  our 
good,  and  help  fit  us  for  the  duties  of 
life,  ver.  13  ; James  1 : 2,  3,  12 ; 1 Pet. 
1 : 6,  7. 

17.  Repentance  and  faith  are  funda- 
mental subjects  in  all  gospel  preaching, 
vers.  14,  15;  Acts  20  :‘21. 

18.  True  repentance  springs  from  a 
sense  of  the  mercy  of  God  in  Christ. 
Both  John  and  Jesus  preached  repent- 
ance ; for  the  kingdom  of  heaven  is  at 
hand,  ver.  15  ; Matt.  3:2;  Acts  5 : 31 ; 
Rom.  2 : 4. 

19.  Improve  every  opportunity  of  rc- 
commeiiding  Jesus  and  inviting  souls  to 
him,  vers.  16-20;  John  1:36,  39,41, 
43,  4o. 

20.  God  builds  up  his  kingdom  by 
weak  instrumentalities,  and  tlius  shows 


forth  his  glory,  vers.  16,  19  ; Zeeh.  4:6; 

1 Cor.  1 : 26,  27. 

21.  Ministers  should  never  lose  sight 
of  the  fact  that  they  are  called  to  be 
fishers  of  Tuen,  ver.  17 ; 1 Cor.  9 : 22 ; 2 
Cor.  12  : 14 ; 1 Tim.  4 : 16. 

22.  Follow  Jesus  at  any  cost ; prompt 
obedience  is  especially  {deasing  to  him, 
vers.  18,  20;  Luke  9 : 57-62. 

23.  The  public  services  of  God’s 
house  should  not  be  neglected,  ver.  21 ; 
Heb.  10  : 29. 

24.  The  true  Christian  teacher  comes 
with  the  authority  of  God  and  truth,  ver. 
22 ; 2 Cor.  5 : 20. 

25.  A mere  intellectual  knowledge  of 
Christ  is  useless.  The  unclean  spi- 
rit knew  Jesus;  devils  believe  and 
tremble ; they  know  him  as  a conqueror, 
but  not  as  a Savior,  vers.  23,  24;  James 

2 : 19. 

26.  “ Christ  scorns  the  testimony  of 
the  demons  and  obtains  the  praise  of 
the  people.” — Lange.  Vers.  25-28,  34. 

27.  Mark,  who  especially  presents 
Christ  as  the  Son  of  God,  fittingly  re- 
cords the  casting  out  of  the  unclean 
spirit  first  among  the  Savior’s  mira- 
cles, vers.  25,  26,  1. 

28.  Christ’s  victory  over  devils  fore- 
shadows his  complete  victory  over  the 
kiugdom  of  darkness,  vers.  26,  27 ; 
1 John  3 : 8. 

29.  The  displays  of  Christ’s  power 
often  produce  wonder  only,  without 
saving  faith,  vers.  27,  28 ; Matt.  9 : 33 ; 
12  : 23  ; Acts  13  : 41. 

30.  The  compulsory  celiljacy  of  the 
clergy  is  contrary  to  Scripture,  ver.  30; 
1 Cor.  9 : 5 ; 1 Tim.  3:2;  Heb.  13  : 4. 

31.  Christ  should  be  our  first  resort 
in  times  of  trouble,  ver.  30 ; Gen. 
32  : 11 ; 2 Kings  19  : 19;  Matt.  14  : 12; 
John  11  : 2 ; Phil.  4:6;  James  5 : 14, 
15;  IPet.  5 : 7. 

32.  Christ’s  cures  are  the  most  com- 
plete. He  gives  spiritual  life  and 
strength  as  well  as  the  forgiveness  of 
sins,  ver.  31;  John  1 : 12 ; 3 : 15. 

33.  “ Tlie  love  of  Jesus  is  never 
wcarv.”— Quesnel.  Vers.  32-34;  Ps. 
78  : 38 ; 86  : 15 ; Isa.  40  : 28 ; Alatt. 
15  : 32. 

34.  Early  rising  and  secret  prayer 
arc  in  unison,  and  will  contribute  to 
the  health  of  Ixdh  body  and  soul,  ver. 
35  ; Ps.  5 : 3 ; Matt.  6:6;  Luke  6 : 12 ; 
9 : 28. 

35.  Go  where  Jesus  is,  and  seek  a 
blessing  on  yourselves  and  others,  vers. 
36,  37. 


A.D.  28. 


MARK  II. 


45 


Jesus  heals  a 'paralytic  at  Capernaum, 

1 AND  again  ^ he  entered  into  Capernaum  after  some  **  9.^  l ; Lk.  5. 

days.  And  it  was  noised  that  he  was  in  the  house ; ^ • * 

2 and  straiglitway  many  were  gatliered  together,  inso- 
much that  there  was  no  room  to  receive  tliem^  no,  not 

so  mucli  as  about  the  door ; and  he  preached  the  ® Ps.  40.  9. 
word  unto  them.  ^ 

3 ^ And  they  come  unto  him,  bringing  one  sick  of  is.  ’ ’ ’ * 


36.  Every  Christian,  like  Jesus, 
should  seek  to  fulfill  his  mission,  ver. 
38  ; John  9:4;  Matt.  5 : 18-16  ; ‘-^5  : 19 
-30. 

37.  Lei)rosy  is  a striking  type  of  sin; 
ver.  40 ; Num.  12  : 10-12  ; 2 Kings  5:7; 
Isa.  64  : 6. 

38.  In  the  leper  we  have  an  illustra- 
tion of  the  sinner  seeking  Jesus  and 
saved  by  him.  He  felt  his  disease  ; de- 
spaired oi  human  help;  exei*cised/«i^A 
in  the  power  of  Jesus ; and  submitted 
to  the  will  of  Jesus,  and  was  healed, 
vers.  40,  41 ; Luke  15  : 18-21. 

39.  Jesus  is  a wonderful  and  almighty 
Savior,  vers.  41,  42;  Isa.  9:6;  Heb. 
7 : 25. 

40.  There  is  a time  to  be  silent  in  re- 
gard to  Christ,  as  well  as  a time  to 
speak  of  him,  vers.  43,  44  ; Eccle.  3:7; 
10  : 10 ; Matt.  7:6;  Kom.  10  : 2. 

CHAPTER  II. 

In  the  ])receding  chapter  Mark  graph- 
ically pictures  the  popularity  of  Christ’s 
ministry  in  Galilee,  and  the  enthusiasm 
of  the  people  excited  by  his  miracles 
and  teaching.  It  was  now  about  three 
montlis  since  he  first  began  his  minis- 
try ill  Galilee,  and  about  fifteen  months 
since  his  baptism.  See  note  on  ch. 
1 : 14,  15. 

In  this  chapter  Mark  traces  the 
growth  of  the  opposition  which  speed- 
ily arose  : first,  because  he  claimed 
power  to  forgive  sins ; then,  because  of 
his  eating  and  associating  with  publi- 
cans and  sinners;  again,  because  of  neg- 
lecting to  fast;  and  further,  because  of 
supposed  violation  of  tlie  Sabbath,  one 
instance  of  which  is  recorded  in  the 
closing  verses  of  this  chapter,  and 
another  in  the  opening  verses  of  the 
next. 

1-12.  Healing  of  a paralytic  at 
Capernaum.  Matt.  9 : 2-8 ; Luke  5 : 17 
-25.  Mark  is  the  most  minute  and 
graphic  ; Matthew  the  most  concise. 


1.  Again  he  entered  into  Caper- 
naum. This  was  his  return  from  his 
first  missionary  tour  throughout  Gali- 
lee. See  notes  on  ch.  1 : 39,  40.  On 
Caperuaum^  see  on  ch.  1 : 21.  It  was 
the  center  of  his  operations  to  which 
he  often  returned  from  his  missionary 
labors.  After  some  days*  Literally 
after  days^  a brief  expression  in  the 
original  very  nearly  equivalent  to  our 
expression,  after  some  days.  A few  days, 
or  several  days,  had  probably  elapsed 
since  the  healing  of  the  lei3er,  ch.  1 : 40 
-45. 

It  was  noised*  Literally,  it  teas 
heard.  Very  probably  he  returned 
quietly  to  Capernaum,  without  the 
people  knowing  it,  ch.  1 : 45.  In  the 
house*  That  he  is  in  the  house.  The 
idea  is,  that  he  was  come  into  the  house 
and  was  now  there.  It  was  doubtless 
the  house  where  he  resided  when  in 
Capernaum,  Matt.  4 : 13.  The  words, 
therefore,  may  mean  (with  Ai.exan- 
der),  “ It  was  heard  that  he  had  re- 
turned home  and  was  now  there.”  His 
mother  and  his  brethren  may  have 
resided  there  with  him. 

2.  Many  gathered  together. 
Among  them  were  Pharisees  and  doc- 
ters  or  teachers  of  the  law  from  the 
towns  of  Galilee  and  Jud.Ta,  and  Jer- 
usalem, Luke  5 : 17.  How  great  the 
curiosity  and  the  desire  to  see  and  hear 
him  is  shown  by  the  fact  that  straight- 
Avay  so  many  gathered  together  and 
filled  the  house.  Not  so  much  as 
about  the  door*  The  jdace  at  the 
door.  The  porch  or  hall,  leading 
from  the  street  to  the  open  area  arouml 
which  the  house  was  built,  could  not 
contain  them  ; nor  yet  the  house  itself. 

Preached  the  word.  Rather,  spoke 
the  word,  of  his  kingdom,  of  the  new 
dispensation,  Luke  (5  : 17)  says,  “He 
was  teaching.” 

3.  One  sick  of  the  palsy.  One 

word  in  the  original,  which  may  be 
rendered  a paralytic^  one  palsied,  hav- 


40 


]yiARK  II. 


A.D.  28. 


4 tlie  palsy,  which  was  borne  of  four.  And  when  they  < 

could  not  come  nigli  unto  him  for  tlie  press,  they  un- 
covered the  roof  wliere  he  was : and  when  tliey  had 
broken  it  up,  they  let  down  the  bed  wherein  the 


ing  lost  the  ])0Avcr  of  muscular  motion. 
Borne  by  four.  Each  holding  a cor- 
ner of  the  bed,  ver.  4.  An  instance  of 
the  preciseness  and  deliniteness  of 
Mark. 

4.  They  were  unable  to  come  nigh 
on  account  of  the  multitude  who  filled 
both  the  house  and  the  doorway,  ver. 
2.  Mark  implies  what  Luke  states, 
“they  went  upon  the  housetop,”  by 
means  of  stairs  or  a ladder ; or  very 
likely,  ascending  the  stairs  within  an 
adjoining  house,  they  pass  from  its  roof 
to  that  of  the  house  where  Jesus  was. 
“ Stairs  on  the  outside  of  houses  are 
almost  unknown  in  Palestine  at  present, 
and  would  only  expose  the  inmates  to 
violence  and  pillage.” — Dk.  Hackett, 
Wm.  Dictionary,  p.  1104,  note. 

Uncovered  the  roof.  Literally, 
nnroojiuff  the  roof.  They  removed 
that  portion  of  it  over  Jesus. 


UNCOVERING  THE  ROOF. 


Poofs  are  commonly  flat  in  the  East. 
Where  he  was.  Some  suppose  it  an 
open  court,  around  which  an  Eastern 
house  was  built,  in  which  case  they 
removed  the  bulwark  or  parapet  which 
was  a safeguard  against  accident  (Dent. 
22  : 8) ; and  a light  thin  covering  which 
projected  beyond  the  j)arapet  over 
])art  of  the  central  court.  Others  think 
it  was  a room  adjoining  the  court,  and 


being  but  a one-story  house,  the  roof 
was  uncovered.  Others,  regarding  the 
house  as  more  than  one  story,  suppose 
an  upper  room,  the  largest  room  of 
the  house,  where  the  Jewish  rabbies 
f requentR  taught,  and  the  roof  opened 
for  the  bed.  Had  broken  it  up. 
Literally,  cliffy iny  thronyh^  removing 
the  tiles  and  the  earth  or  plaster 
which  composed  the  roof.  The  lan- 
guage seems  to  imply  that  it  was  the 
actual  roof,  and  not  the  mere  parapet 
with  a thin  projection  beyond.  They 
let  down.  They  lower  the  bed  by  still 
holding  the  four  corners,  or  by  means 
of  cords  or  ropes.  Acts  27  : 80  ; 2 Cor. 
11  ; 38.  Bed.  A light  couch  or  mat- 
tress, which  could  be  easily  carried, 
possibly  a mere  blanket  or  quilt. 
“ Anciently,  however,  as  at  the  present 
time  in  the  East,  the  common  people 
slept  on  a light  mattress  or  blanket, 
with  a pillow,  perhaps,  but  without 
any  other  appendage.  The  term  ‘ bed  ’ 
has  this  meaning  in  various  passages. 
It  was  an  article  of  this  description 
that  the  paralytic  used  whom  the 
Savior  directed  to  ‘ rise,  take  up  his 
bed  and  walk’  (Mark  2 : 9).  It  is  cus- 
tomary now  for  those  who  use  such 
pallets  to  roll  them  uji  in  the  morning, 
and  lay  them  aside  till  they  have  oc- 
casion to  spread  them  out  again  for 
the  next  night’s  repose.” — Hackett, 
Ulus,  of  Scrip..,  p.  118. 

Dr.  Thomson  ( The  Land  and  the  Booh., 
vol.  ii.,  p.  6 if.)  illustrates  from  modern 
Arab  houses.  He  supposes  those  of 
Capernaum  to  have  been  “like  those 
of  modern  villages  in  this  same  region, 
low,  very  low,  with  flat  roofs,  reached  by 
a stairway  from  the  yard  or  court. 
Jesus  probably  stood  in  the  open 
leu'an  (or  reception-room),  and  the 
crowd  were  around  him  and  in  front  of 
him.  Those  who  carried  the  paraly- 
tic ..  . ascended  to  the  roof,  removed 
so  much  of  it  as  was  necessary,  and 
let  down  their  patient  through  the 
aperture.  The  roof  is  only  a few  feet 
high,  and  by  stooi)ing  down  and  hold- 
ing the  corners  of  the  couch — merely 
a thiekly-i)added  quilt,  as  at  ])rescnt 
in  this  regioit — they  could  let  down  the 


A.D.  28. 


]\IARK  II. 


47 


5 sick  of  the  palsy  lay.  s When  Jesus  saw  their  faitli, 
he  said  unto  the  sick  of  tlie  palsy,  Son,  tliy  sins  ' be 

6 forgiven  thee.  But  tliere  were  certain  of  tlie  scribes 

7 sitting  there,  and  reasoning  in  their  hearts.  Why 
doth  this  man  thus  ^ speak  blasphemies  ? ^ who  can 


XiL  8.  10. 

John  5.  14  ; Ro. 
5,  12;  ().  23. 
i Lk.  5.  21  ; Ac. 

13.  38,  3!^. 

^ Joliii  10.  33-30. 

‘ Job  14.  4 ; bG. 


sick  man  Avithoiit  any  apparatus  of 
ropes  or  cords  to  assist  them.  . . . 

<'The  whole  affair  Avas  the  extempo- 
raneous device  of  plain  peasants,  ac- 
customed to  open  their  roofs,  and  let 
doAvn  grain,  straAV,  and  other  articles, 
as  they  still  do  in  this  country.  . . . 

“ I have  often  seen  it  done,  and  have 
often  done  it  myself  to  houses  in  Leb- 
anon ; but  there  is  ahvays  more  dust 
made  than  is  agreeable.  The  materials 
noAv  employed  are  beams  about  three 
feet  apart,  across  Avdiich  short  sticks  are 
arranged  close  together,  and  coA^ered 
Avith  the  thickly-matted  thorn -bush  call- 
ed bellan.  Over  this  is  s^^read  a coat  of 
stiff  mortar,  and  then  comes  the  marl 
or  earth  Avhich  makes  the  roof.  Now 
it  is  easy  to  remove  any  part  of  this 
AAithout  injuring  the  rest.  No  objec- 
tion, therefore,  Avould  be  made  on  this 
score  by  the  OAvners  of  the  house. 
They  had  merely  to  scrape  back  the 
earth  from  a portion  of  the  roof  OA^er 
the  leivan^  take  up  the  thorns  and  short 
sticks,  and  let  doAvn  the  couch  betAVcen 
the  beams  at  the  very  feet  of  Jesus. 
The  end  achicA^ed,  they  could  speedily 
restore  the  roof  as  it  Avas  before.” 

5.  When  Jesus  saw  their  faith  ; 
by  what  they  did.  It  is  implied  by 
AAdiat  follows,  that  the  palsied  man  also 
exercised  faith  ; perhaps  he  directed  the 
men  to  do  what  they  did.  Son.  Ka- 
ther,  childy  a title  of  condescension  and 
kindness,  and  in  this  case  expressive  of 
an  endearing  spiritual  relation  between 
Jesus  and  the  sick  man. 

'Thy  sins  be  forgiven  thee.  It 
seems  that  disease  had  aAvakened  in 
liiin  a sense  of  guilt;  possibly  it  had 
come  on  him  on  account  of  some  sinful 
indulgence.  Jesus,  percciAung  his  peni- 
tence and  faith  in  him  as  the  Messiah, 
addressed  first  his  spiritual  nature,  and 
attended  to  the  deeper  and  more  dan- 
gerous disease  of  sin.  Thus  he  gave 
peace  to  tlie  sick  man’s  soul,  and  taught 
those  Avho  heard,  tliat  he  came  not  to 
remoA'c  the  lessor  evih  only,  but  .soa,  the 
root  of  all.  It  also  encouraged  him 
that  his  disease  Avould  in  due  time  be 
healed.  In  our  Savior’s  miracles  there 


was  doubtless  a close  connection  be- 
tween bodily  and  spiritual  healing. 
Thus  the  cleansed  Samaritan  “ glorified 
God”  (Luke  17  : 15);  the  blind  man 
near  Jericho,  having  received  sight, 
“followed  Jesus,  and  glorified  God,” 
Luke  18:43.  Compare  John  5:14; 
9 : 35-38.  In  James  5 : 14,  15,  a close 
relation  is  recognized  between  the  rais- 
ing of  the  sick  and  the  forgiving  his 
sins.  Jesus,  hOAvever,  did  not  adopt 
the  Jewish  notion  that  every  suffering 
Avas  caused  by  some  specific  sin.  Such 
a notion  he  elsewhere  condemns,  John 
9:3;  Luke  13  : 2-5. 

6.  Scribes.  See  on  ch.  1 : 22.  They 
were  from  those  Avho  had  come  from 
all  parts  of  the  country  (Luke  5 : 17) ; 
and  were  doubtless  Pharisees,  Luke 
5 : 21.  Certain  of  these  expounders  of 
the  law,  and  spiritual  guides  of  the 
people,  Avere  sitting  there,  possibly 
in  prominent  seats  (ch.  12  : 38,  39)  and 
near  Jesus  ; and  Avere  reasoning,  de- 
liberately considering  and  arguing  in 
their  hearts  (MatthcAv  says,  said  icith- 
hi  themselves)^  unconscious  that  Jesus 
perceived  their  thoughts.  The  reason 
here  appears  Avhy  Jesus  had  made  the 
forgiveness  of  sins  so  prominent.  He 
knew  the  feeling  it  would  arouse  in  the 
hearts  of  the  Pharisees.  It  Avas  in  ac- 
cordance Avith  the  divine  plan,  that  they 
should  commence  an  oi3position  Avliich 
should  culminate  in  his  death.  It  gave 
him  opportunity  also  to  demonstrate  to 
both  his  enemies  and  friends  his  i)OAver 
to  forgive  sins. 

7.  Why  doth  this  man  thus 
speak  blasphemies?  According  to 
tlie  most  ancient  manuscripts  and  high- 
est critical  authorities  this  should  read, 
Why  doth  this  man  speak  thns  '^  He  blas- 
phemes. This  and  thus  are  here  used  con- 
temptuously. This  one,  thus  arrogantly 
and  irreverently.  The  word  translated 
blaspheme  primarily  signilied  to  speak 
evil,  slander,  revile;  and  in  its  scriptu- 
ral application  to  God,  to  s])eak  irreve- 
rently, impiously  to  or  of  him,  also  to 
arrogate  to  one’s  self  Avhat  is  the  pre- 
rogative of  God.  The  latter  is  the 
meaning  here;  for  they  add,  Who  can 


48 


MARK  II. 


A.D.  28. 


8 forgive  sins  but  God  only  ? And  immediately 
when  Jesus  perceived  in  his  spirit  that  they  so 
reasoned  within  themselves,  he  said  unto  them,  Why 
0 reason  ye  tlicse  tilings  in  your  hearts  ? “ Whether  is 

it  easier  to  say  to  the  sick  of  the  palsy,  Thy  sins  be 
forgiven  thee ; or  to  say.  Arise,  and  take  up  thy  bed, 
10  and  ® walk  ? But  that  ye  may  know  that  p the  Son 
p Is.  7. 14;  9.  6 ; Gal.  4.  4 ; Phil.  2.  7,  8. 


5;  130.  4;  Is.  43. 
25;  Dan.  9.  9. 
»"cli.  12.  15;  Ps. 
44.  21  ; 139.  2 ; 
Lk.  6.  8:  9.  47; 
11.  17 ; John  2. 
25;  16.  19;  Heb. 

4.  13 ; Rev.  2.  23. 
" Mt.  9.  .5. 

o Is.  35. 5,  6;  John 

5.  8. 


forgive  sins  but  God  only?  They 
justly  held  that  it  was  God’s  preroga- 
tive to  forgive  sins  ; but  the}"  failed  to 
see  the  manifestations  of  divinity  in 
Christ  in  liis  wonderful  works  and 
teaching. 

8.  immediately,  when  Jesus 

perceived.  Jems  immediately  know- 
ing or  perceiving.  Tlie  knowledge  was 
iiiLuitive ; the  pereeptioii  instantaneous. 
In  his  spirit.  As  the  God-man,  by 
his  own  omniscient  and  divine  Spirit. 
Tims  he  differed  from  prophets  who 
knew,  not  from  their  own  spirit,  but 
from  the  Spirit  of  God.  Here  was 
proof  at  once  that  he  was  Divine,  and 
could  forgive  sins.  “ To  me  it  appears 
manifest,  that  the  intention  of  the  sa- 
cred writer  was  to  signify  that  our 
Lord,  in  this  case,  did  not,  as  others, 
derive  his  knowledge  from  the  ordinary 
and  outward  methods  of  discovery, 
which  are  open  to  all  men,  but  from 
peculiar  powers  he  possessed,  independ- 
ently of  everything  external.  . . . 

This  is  a branch  of  knowledge  which 
was  peculiar  to  the  Son  of  God,  whose 
special  prerogative  it  was,  not  to  need 
that  any  should  testify  concerning  man 
unto  him,  as  of  himself  he  knew  what 
was  in  man.  John  2 : 25.” 

Why  reason  ye  these  things. 
The  why  is  opposed  to  their  why  in 
ver.  7 ; both  imply  censure.  They  ask, 
Why  doth  this  man.^  etc.  ? He  asks. 
Why  reason  ye  these  things.,  etc.  ? or  ac- 
cording to  Matthew,  “ Wherefore  think 
ye  evil  in  3"our  hearts?”  The  evil  was 
in  them  and  not  in  him  ; the  evil  was 
in  attributing  blasphemy  to  him  whose 
miraculous  power  showed  the  justice  of 
his  claim  ; or  deeper  still,  in  their  cavil- 
ing and  darkened  spirits  which  appre- 
liended  neither  his  person  nor  doc- 
trine. 

9.  Whether  is  it  easier.  Which 
is  easier.  Notice  that  Jesus  does  not 
ask  which  is  easier  to  do  ; but  which  is 
easier  to  say,  etc.  To  these  fault-find- 


ing scribes,  it  would  seem  easier  to  pro- 
nounce a man’s  sins  forgiven,  than  to 
pronounce  a palsied  man  well ; for  they 
could  see  the  latter,  but  not  the  former. 
And  if  there  was  imposture  it  would 
therefore  be  easier  to  prove  it  in  respect 
to  that  which  was  physical  and  seen, 
than  in  respect  to  that  which  was  spir- 
itual and  unseen. 

10.  Jesus  proposes  to  give  them  evi- 
dence adapted  to  their  physical  and 
worldly  conceptions.  To  perform  a 
miracle  is  as  really  the  work  of  God  as 
to  forgive  sins.  And  Jesus  proposes  to 
do  the  former  in  proof  of  his  power  to 
do  the  latter.  That  ye  may  know. 
Here  do  we  see  the  wisdom  of  Jesus  in 
first  pronouncing  the  man’s  sins  for- 
given, and  then  giving  an  extenial 
proof  of  his  power,  thus  putting  an  end 
to  their  ca^'iling  by  the  miracle  that 
follows. 

The  Son  of  man.  A favorite  name 
with  Jesus,  and  yet,  with  the  excep- 
tion of  the  expression  of  the  martyr 
Stephen,  who  beheld  his  glorified  hu- 
manity at  the  right  hand  of  God 
(Acts  7 : 56),  the  name  is  never  ap- 
plied to  him  but  by  himself.  It  is 
never  applied  to  any  one  but  Christ  in 
the  New  Testament.  In  the  first  three 
Gospels,  where  the  external  life  of 
Jesus  is  narrated  and  his  human  na- 
ture brought  out  prominently,  he  more 
frequently  calls  himself  “the  Son  of 
man;”  but  in  the  fourth  Gospel,  where 
his  inner  life  and  divine  being  are  spe- 
cially brought  to  view,  he  styles  himself 
more  frequently  “the  Son  of  God,”  or 
simply  “the  Son.”  Daniel  (7  ; 13),  in 
foretelling  Christ’s  coming  with  the 
clouds  of  heaven,  implies  that,  not- 
withstanding his  exaltation  and  glory, 
he  Avould  come  in  the  form  and  like- 
ness of  men  ; for  he  sa3"s  that  he  saw 
“one  like  the  Son  of  man.”  See,  also. 
Rev.  1 ; lo ; 14  : 14.  It  was  a title  of 
humiliation,  though  an  honor  to  our 
race.  Jesus  ai)plied  it  pre-eminently  to 


A.D.  28. 


MARK  II. 


49 


of  man  ^liath  power  on  earth  to  forgive  sins,  (he 

11  saith  to  the  sick  of  the  palsy,)  I say  unto  thee.  Arise, 
and  take  up  thy  bed,  and  go  thy  way  into  thine 

12  liouse.  And  immediately  lie  arose,  took  up  the  bed, 
and  went  forth  before  them  all ; insomucli  that  they 
were  all  ’’amazed,  and  gloritied  God,  saying,  MYe 
never  saw  it  on  this  fashion. 


1 Mic.  7. 18  ; Lk.  7. 
47-40;  John  10. 
28;  17.  2;  Ac.  5. 
31  ; Co].  3.  13. 
’■Mt.  15.31;  Lk.5. 
20;  7. 16;  17,15; 
Ac,  4.  21. 

8 John  7.  31. 


The  call  of  Matthew^  and  the  feast  at  his  house;  discourse 
concerning  fasting, 

13  ^ AND  he  went  forth  again  by  the  sea  side ; and  all  » Mt.  9.  5. 
tlic  multitude  resorted  unto  him,  and  he  taught 

them. 

14  “ And  as  he  passed  by,  he  saw  Levi  the  son  of  “ ^ 


himself  as  the  Messiah,  “as  God  mani- 
fested in  the  flesh,”  indicating,  not- 
withstanding his  divinity,  his  true  hu- 
manity and  iiis  oneness  with  the  human 
race.  The  Jews  rightly  understood  it  to 
mean  the  Messiah  "(John  12  : 34),  though 
they  did  not  enter  into  the  fullness  of 
its  meaning.  lie  was  the  Son  of  Man 
in  the  highest  sense  (Ps.  8 : 35 ; Ileb. 
2 : (3-9),  possessed  of  all  the  attributes 
and  characteristics  of  our  common  hu- 
manity, a perfect  and  model  man,  the 
representative  of  the  race,  the  second 
Adam  from  heaven,  1 Cor.  15  : 45,  47. 

Hath  power*  Not  delegated 
or  authority^  but  his  own  as  the  Mes- 
siah, the  God-man.  The  scribes  rightly 
understood  Jesus  as  acting  by  his  own 
authority,  and  thereby  claiming  divine 
honors  for  himself,  ver.  7.  “A  mere 
declaratory  absolution  they  could  ut- 
ter, too,  and,  no  doubt,  often  did  so, 
but  the  very  manner  of  our  Lord  must 
have  evinced  that  in  forgiving,  as  in 
teaching,  he  spoke  with  authority,  and 
not  as  the  scribes,  ch.  1 : 22.” — Alexan- 
der. On  earth.  Not  only  in  heaven, 
but  on  earth  ; where  sins  are  committed 
and  forgiven.  Jesus  has  all  power  in 
heaven  and  on  earth,  ch.  28  ; 18. 

11.  I say  unto  thee,  Arise,  etc. 
Jesus  wrought  the  miracle  by  his  own 
divine  power.  Of  his  first  miracle 
John  (2  ; 11)  says,  he  “manifested 
forth  his  glorj^”  John  1 ; 14.  The 
apostles  often  wrought  miracles  in  his 
name,  Acts  3:6;  19  : 13.  It  is  never 
said  of  the  miracles  of  Jesus,  as  of  those 
of  Paul,  “God  wrought  special  mira- 
cles by  the  hands  of  Paul.”  It  was 
God,  in  him,  manifesting  his  glory,  and 


hence  a proof  that  he  could  forgive 
sins. 

12.  And  immediately  he  arose, 
took,  etc.  Rather,  according  to  the 
highest  critical  authorities.  And  he 
arose^  and  immediately  taking  up,  etc. 
All  eyes  were  fixed  on  the  jDaralytic, 
anxiously  awaiting  the  result.  He  not 
only  rises,  but  shows  that  he  is  fully 
restored  by  immediately  taking  up  his 
couch  and  going  out  openly,  before 
them  all«  They  were  all  amazed, 
astonished,  filled  Avith  wonder,  and 
glorified  God,  made  him  glorious  by 
grateful  and  adoring  praise.  There 
was  a general  ascription  of  praise  from 
the  multitude  (Matt.  9 : 8),  the  scribes 
being  confounded  by  the  miraculous 
]:)roof  of  Christ’s  poAver  to  forgive  sins. 
On  this  fashion*  We  never  saAV  it 
thuii.  A palsied  man  thus  healed  and 
sins  thus  forgiven  ! Such  poAver  they 
had  never  seen  displayed  before. 

13-22.  The  cajlling  of  Matthew, 
AND  THE  FEAST  AT  IIIS  HOUSE.  Eating 
Avith  publicans  and  sinners.  Discourse 
on  fasting.  Matt.  9 : 9-17 ; Luke  5 : 
27-39.  A second  ground  of  Pharisaical 
opposition  to  Jesus  is  here  presented 
in  the  narrative. 

13.  He  went  forth  again,  from 
Capernaum,  ver.  1 ; ch.  1 : 1(3 ; Matt. 
4 : 12,  18.  By  the  seaside*  Caper-, 
naum  Avas  thus  near  tlie  shore,  its  sub- 
urbs extending  to  the  sea,  where  Avas 
the  custom-bouse.  Mark  alone  tells 
us  that  the  multitude  resorted  unto 
Jesus,  and  he  taught  them*  Jesus 
often  taught  by  the  seaside.  Luke  5 : 
1 ; Mark ‘4  : 1. 

14.  As  he  passed  by.  As  liepawo? 


50 


MARK  II. 


A.D.  28. 


Alplijcus  sitting  at  the  receipt  of  custom,  and  said 
unto  him,  Follow  me.  And  he  arose  and  followed 
him. 

15  * And  it  came  to  pass,  that,  as  Jesus  sat  at  meat  *Mt.  9. 10;  Lk.5. 

in  his  house,  many  publicans  and  sinners  sat  also 
together  with  Jesus  and  his  disciples:  for  there 


along  in  the  way  by  the  shore  of  the 
lake.  Levi,  the  son  of  Alpheus. 
Called  Levi  also  in  Luke  5 : 27.  But  in 
Matt.  9 : 9,  we  have  Matthew,  The 
three  narratives  clearly  relate  the  same 
circumstances,  and  point  to  Levi  as 
identical  with  Matthew.  He  probably 
had  two  names,  like  Peter  or  Paul. 
Mark  and  Luke  probably  designate 
him  by  the  name  by  which  he  was 
commonly  known  before  his  conver- 
sion. Matthew  probably  speaks  of  him- 
self as  he  was  familiarly  known  as  an 
apostle ; and  in  ch.  10  : 8,  he  uses  the 
cilious  title,  the  imblican,,  which  neither 
of  the  other  evangelisl^  apply  to  him. 
Alpheu^,^  the.  father  of  Levi,  is  to  be 
distinguished  from  Alpheus,  the  father 
of  James  the  Less,  Matt.  10  : 3.  In 
the  four  apostolic  catalogues  (Matt. 
10  : 2-4 ; Mark  3 : 10-19 ; Luke  6 : 14- 
10;  Acts  1 : 13)  brothers  are  usually 
mentioned  in  pairs,  but  Matthew  and 
James  the  Less  are  never  placed  thus 
together.  Alpheus  was  a common  name 
among  the  Jews. 

Sitting*  “ The  people  of  this  coun- 
try Hit  at  all  kinds  of  work.  The  car- 
penter saws,  planes,  and  hews  with  his 
hand-adze,  sitting  on  the  ground,  or 
upon  the  plank  he  is  planing.  The 
washerwoman  s«7.s-  by  the  tub  ; and,  in  a 
word,  no  one  stands  where  it  is  possible 
to  sit.  Shopkeepers  always  sit ; and 
Levi  Hitting  at  the  receipt  of  custom  is 
the  exact  way  to  state  the  case.” — Dr. 
Thomson,  The  Ijanel  and  the  Look,  vol. 
i.,  p.  191.  At  the  receipt  of  cus- 
tom* The  place  of  receiving  custom, 
which  may  have  been  a regular  custom- 
house, or  a temporary  office.  The  rev- 
enues which  Rome  derived  from  con- 
quered countries  consisted  chiefly  of 
tolls,  tithes,  harbor  duties,  tax  on  pub- 
lic pasture-lands,  and  duties  on  mines 
and  salt-works. 

FoHoav  me.  And  he  arose,  etc. 

Or,  A7Ld  rinbig  up,  etc.  The  obedience 
was  immediate.  Like  AndreAv  and 
Peter  (ch.  1 : 10-20  ; John  1 : 40-42), 
he  had  probably  before  this  heard 
Jesus  and  recognized  him  as  the  Mes- 


siah. Like  them,  he  may  have  been 
among  John’s  disciples,  Luke  3 : 12, 
13.  Like  them,  he  seems  to  be  called, 
not  as  a mere  disciple,  nor  as  an  apostle 
(for  the  apostles  were  not  yet  chosen, 
ch.  3 : 13,  14 ; Luke  6 : 13),  but  as  one 
of  his  constant  attendants,  a preacher 
of  the  gooel  newn,  an  evangelist.  Like 
them,  he  left  all  and  followed  him,  Luke 
5 : 28. 

15.  Mark  proceeds  to  relate  two  con- 
versations which  occurred  during  a 
feast  at  his  house.  This  probably  took 
place  soon  after  his  call.  Many  sup- 
pose that  a considerable  time  inter- 
vened. See  author’s  Harmony,  note 
on  §§  46,  47,  48.  Sat  at  meat*  Me- 
clincd  at  table,  according  to  the  custom 
of  the  time,  on  a couch,  resting  on  the 
left  arm.  His  house*  Matthew’s. 
Luke  (5  : 29)  relates  that  Matthew  made 
him  (Jesus)  a great  feast  in  his  own 
house.  The  guests  consisted  of  publi- 
cans, sinners,  Jesus  and  his  disciples. 
“ A great  company,”  says  Luke  (5  : 29). 
Matthew  may  have  given  this  enter- 
tainment to  his  late  associates  and  ac- 
quaintances, because  he  was  leaving 
the  business,  and  because  he  would  give 
them  a special  opportunity  of  seeing 
and  hearing  Jesus.  See  last  clause  of 
this  verse. 

Publicans*  Tax-gatherers,  or  col- 
lectors of  revenues  and  taxes  under  the 
Roman  government.  They  consisted 
of  two  classes.  The  first  were  Roman 
knights,  residing  generally  at  Rome, 
who  levied  the  revenues  of  a large  dis- 
trict ; the  second  were  subordinate  col- 
lectors, each  of  whom  was  required  to 
pay  a certain  sum  to  his  superior,  with 
the  privilege  of  raising  as  much  more 
as  he  pleased  for  his  own  profit.  This 
led  to  extortion  and  oppression.  The 
latter  class  were  the  publicans  of  the 
New  Testament.  Over  this  class  were 
placed  agents  in  the  provinces  who  su- 
j)erintended  the  actual  business  of  col- 
lecting the  revenues.  Such  an  one  was 
probably  Zaccheus,  who  is  styled  a 
chief  jndTlkxm  , Luke  19  : 2.  Publicans 
were  under  the  reproach  of  being  will- 


A.D.  28. 


jmark  it. 


51 


16  were  many,  and  they  followed  him.  And  when  tlio 
scribes  and  Pharisees  saw  him  cat  with  publicans 
and  sinners,  they  said  unto  his  disciples,  y How  is  it 
that  he  eateth  and  drinketh  with  publicans  and  sin- 

17  nei-s  ? When  Jesus  heard  he  saitli  unto  them, 
* They  that  are  whole  have  no  need  of  the  physician, 
but  tliey  that  are  sick.  I came  not  to  call  the 
nghteous,  but  sinners  to  repentance. 


yMt.  11. 19;H.  ()5. 

5. 


9.  12,  13;  IS. 
11  ; Lk.  5.  31,32; 
19.  10  ; 1 Tim.  1. 
15. 


ing  tools  of  oppression,  and  instru- 
ments of  a Gentile  or  lieathen  power 
and  a foreign  despotism.  Hence  the 
very  name  was  expressive  of  a depraved 
and  reckless  character.  They  were 
classed  with  harlots  (Matt.  21  : 31)  and 
with  the  heathen.  Matt.  18  : 17.  The 
Jews  engaged  as  publicans  were  prac- 
tically excommunicated  persons,  and 
excluded  by  their  occupation  from  re- 
spectable society,  and  naturally  thrown 
into  that  of  wicked  and  disreputable 
men.  This  explains  the  force  of  the 
phrase  so  frequently  used  in  the  Gos- 
pels, “publicans  and  sinners,”  com- 
panions of  the  basest  and  most  de- 
praved. 

There  were  many  publicans  and 
they  followed  him,  attending  upon 
his  teaching,  Luke  15  : 1.  Some  may 
have  been  disciples  of  John,  Luke  7 : 
29.  The  calling  of  Matthew  also,  doubt- 
less had  an  influence  in  leading  his 
companions  and  friends  to  attend  the 
Savior’s  ministry. 

16.  Scribes  and  Pharisees.  On 

scribes^  see  note  on  ch.  1 : 22.  The 
Pharisees  were  a religious  party  or  sect 
which  originated  about  one  hundred 
and  fifty  years  before  Christ.  Their 
name  means  separatists ; they  were 
those  who  separated  themselves  from 
Levitical  and  traditional  impurity.  To 
become  a member  of  the  Pharisaic 
association,  one  must  agree  to  set 
apart  all  the  sacred  tithes,  and  re- 
\ frain  from  eating  anything  that  had 
not  been  tithed  ; or  about  the  tith- 
ing of  which  there  was  any  doubt.  As 
the  tithes  were  regarded  as  holy,  so 
the  eating  and  enjoying  them  were  re- 
garded as  a deadly  sin.  A Pharisee 
must  ascertain  whether  the  articles 
which  he  purchased  had  been  duly 
tithed,  and  have  the  same  certainty  in 
regard  to  the  food  he  ate  both  in  his 
own  house  and  in  the  houses  of  others. 
As  publicans  and  sinners  were  not  care- 
ful about  this,  Pharisees  would,  of 


course,  not  eat  with  them,  for  in  so 
doing  it  was  assumed  that  they  par- 
took of  food  which  had  not  been  duly 
tithed.  Neither  would  they  associate 
with  them,  for,  as  excommunicated 
persons,  they  regarded  them  as  very 
heathen,  Matt.  18  : 17.  It  was  also 
binding  on  them  to  observe  strictly  the 
laws  of  purity,  according  to  the  Mosaic 
ritual,  and  the  traditions  of  the  elders, 
Mark  7 : 3.  They  held  strictly  to  their 
oral  law,  or  traditions,  attaching  more 
importance  to  them  than  even  to  their 
written  law.  Matt.  15  : 1-6.  They  were 
the  formalists  of  their  age  and  nation, 
and  were  too  often  characterized  for 
their  ostentation,  self  - righteousness, 
and  hypocrisy.  They  were  the  most 
numerous  sect  among  the  Jews,  and 
had  great  influence  with  the  people. 

Saw  him  eat.  We  are  not  to  sup- 
pose Pharisees  i)rcscnt  at  the  house  of  a 
publican.  Being  a large  feast,  they  m:\y 
have  observed  him  tliroiigh  the  oj^eii 
hall,  or,  perhaps,  thc}^  saw  him  coming 
forth  from  the  feast,  which  gave  evi- 
dence to  them  that  he  had  eaten  with 
publicans  and  sinners. 

They  said  to  his  disciples.  No- 
tice they  speak  not  boldly  to  him,  but 
broach  the  subject  to  his  disciples,  who 
may  have  been  going  in  and  out,  or, 
perhaps,  coming  from  the  feast. 

17.  When  Jesus  heard  it.  Either 
he  overheard  it,  or  the  disciples  told 
him.  Whole.  117?/,  in  good  health. 
Have  no  need  of  the  physician. 
His  great  mission  as  a physician  was  to 
heal  the  disease  of  sin.  If  any  were 
realb"  righteous  as  the  Pharisees  ima- 
gined they  were,  then  they  did  not  need 
his  healing  power.  The  fact  that  these 
publicans  and  sinners  were  notoriously 
vile  and  wicked  showed  how  sick 
they  were,  and  how  much  they  needed 
his  attentions. 

I came  not  to  call  the  righte- 
ous, but  sinners.  Tlie  article  before 
riy/dcoas  should  be  omitted.  The  lau- 


52 


MARK  II. 


A.D.  28. 


18  ‘'And  the  disciples  of  John  and  of  the  Pharisees  ^4;  Lk.  5. 

used  to  fast ; and  they  come  and  say  unto  him,  Why  H; 

do  the  disciples  of  John  and  of  the  Pharisees  fast,  lo,  ii;’zech.  rk 

19  but  thy  disciples  fast  not?  And  Jesus  said  unto  i-i jJb 

them.  Can  the  children  of  the  bridechamber  fast,  ’ 

'vvliile  tlie  bridegroom  is  witli  them  ? As  long  as 

they  have  the  bridegroom  with  them,  they  cannot 


guage  refers  not  to  the  Pharisees,  as 
righteous  in  their  own  estimation,  but 
implies  rather  that  tliere  were  no  abso- 
lutely righteous  men  living.  He  came 
not  to  vail  righteous  7uen^  for  there  were 
really  none  such.  He  came  not  to  call 
men  as  unfallen  and  holy  beings,  but  as 
sinners,  as  indeed  all  are.  His  mission 
being  to  sinners,  none  should  therefore 
lind  fault  with  him  for  associating  with 
them  and  trying  to  save  them.  The 
worse  they  were  the  more  they  needed 
his  help.  Repentance  is  not  found 
in  the  oldest  manuscripts,  and  is  there- 
fore omitted  by  the  highest  critical 
authorities.  It  is,  however,  found  in 
Luke  (5 : 32),  and  is  explanatory  of  our 
Savior’s  language  as  more  brielly  given 
by  Matthew  and  Mark.  Only  sinners 
needed  repentance  and  his  saving 
power. 

18.  A third  ground  of  Pharisaic  op- 
X)osition  is  now  presented.  Closely 
connected  with  the  question  of  eat- 
ing witK  publica.ns  and  sinners,  was 
tliat  of  fasting.  The  question  and  dis- 
course on  tiie  latter  probably  took 
place  on  the  day  of  Matthew’s  feast. 
See  below.  The  disciples  of  Joliiio 
Had  they  possessed  the  spirit  of  John 
and  obeyed  his  precepts  they  would 
have  become  the  followers  of  Christ, 
John  1 : 29-36 ; 3 : 27-34.  But  even 
while  John  was  baptizing  some  of 
them  showed  a spirit  of  rivalry  (John 
3 : 26),  and  much  more  now  after  his 
imprisonment.  After  his  death  they 
still  maintained  a separate  party  (Acts 
19  : 4,  5),  and  probably  practiced  a sort 
of  rigid  moraliUg  and  in  some  points 
resembled  the  better  class  of  the  Pha- 
risees. Of  the  Pharisees.  Bather, 
the  Fharisees^^  omitting  of.  Matthew 
(9  : 14)  mentions  only'  the  disciples  of 
John,  and  Luke  (5  : 30,  33)  only  the 
Pharisees  and  their  scribes,  l)ut  Mark 
here  happily  combines  tlie  two  as  the 
questioners  of  Jesus.  Used  to  fast. 
This  should  be  rather  translated  were 
fasting.  The  language  may  describe  a 
Ijractiee,  indicating  what  they  Avere 


wont  to  do  ; but  it  is  better  and  more 
natural  to  suppose  it  to  state  that  they 
Avere  actually  fasting  at  that  time. 
The  contrast  between  their  fasting  and 
the  feasting  of  Jesus  and  his  disciples 
at  the  house  of  MatthCAV  Avould  be 
specially  apparent,  and  naturally  give 
occasion  to  the  question  asked. 

Why  ...  fast.  The  only  stated  fast 
enjoined  by  Moses  Avas  that  of  the  great 
day  of  atonement.  Lev.  16  : 29.  Other 
fasts  Avere  added  after  the  destruction 
of  the  first  temple,  Zech.  7:5;  8 : 19 ; 
that  of  the  fourth  month  commemorat- 
ing the  capture  of  Jerusalem  by  the 
Chaldeans,  Jer.  52:6,7;  that  of  the 
fifth  month,  commemorating  the  de- 
struction of  the  temple,  Jer.  52  : 12, 
13;-  that  of  the  seventh  month,  com- 
memorating the  murder  of  Gedaliah, 
2 Kings  25  : 25;  Jer.  41 : 1,  2;  that  of 
the  tenth  month,  commemorating  the 
beginning  of  the  siege  of  Jerusalem  by 
Nebuchadnezzar,  Jer.  52  : 4;  that  of 
Esther  on  the  13th  of  thetAvclfth  month, 
commemorating  the  deliverance  of  the 
Jews  on  that  day,  Esther  9 : 31;  4 : 16, 
17.  The  Pharisees  also  observed  two 
Aveekly  fasts  (Luke  18  : 12)  on  the 
second  and  filth  day,  Monday  and 
Thursday.  The  number  of  annual  fasts 
have  been  increased  in  the  present 
Jewish  calendar  to  tAventy-eight.  The 
disciples  of  John  doubtless  observed 
the  stated  fasts  of  the  Jcavs,  aud  imi- 
tated their  teacher  in  respect  to  his 
rigid  habits  of  fasting ; for  John  came 
neither  eating  nor  drinking.  Matt. 
11  : 18.  His  imprisonment  Avould  be 
an  additional  motive  for  fasting.  Thy 
disciples  fast  not.  Notice  again 
their  Avant  of  frankness.  They  iioAV 
complain  to  him  of  his  disciples,  just 
as,  in  ver.  16,  they  had  complained  to 
his  disciples  of  him.  In  both  cases 
they  show  a coAvardly  aud  censorious 
spirit. 

19.  Jesus  replies  by  presenting  three 
illustrations,  showing  that  it  Avould  be 
unbecoming  for  his  disciples  to  fast  at 
that  time. 


A.D.  28. 


MARK  II. 


53 


20  fast.  But  the  days  will  come,  when  the  bridegroom 
shall  be  taken  away  from  them,  and  then  sliall  tliey 

21  fast  in  those  days.  No  man  also  seweth  a piece  of 
new  [o)\  raw,  o}\  unwroiight]  clotli  on  an  old  gar- 
ment: else  the  new  piece  that  filled  it  up  taketh 
away  from  the  old,  and  tlie  rent  is  made  worse. 

22  And  no  man  puttetli  new  wine  into  old  bottles:  else 
tlie  new  wine  doth  burst  the  bottles,  and  the  wine 
is  spilled,  and  the  bottles  will  be  marred:  but  new 
wine  must  be  put  into  new  bottles. 


The  first  illusti-ation  is  derived  from 
familiar  marriage  ceremoiiies.  Can 
the  children  of*  the  bride-cham- 
ber. TJte  S071S,  the  male  attendants 
of  the  bridegroom,  who  upon  the  day 
of  marriage  (Jud.  14:11)  went  with 
him  to  the  house  of  the  bride,  in  order 
to  bring  her  home.  The  language  was 
well  fitted  to  remind  the  disciples  of 
John,  that  their  master  had  represented 
Christ  as  the  bridegroom  (John 
3 : 29),  and  the  Pharisees,  that  the 
prophets,  in  their  predictions  of  Christ, 
had  used  the  same  figure  to  illustrate 
the  relation  between  God  and  Israel, 
Ps.  45;  Isa.  54:5;  62:5.  The  form 
of  the  question  is  that  used  when  a 
negative  answer  is  expected.  Could  it 
be  expected  that  the  sons  of  the 
bride-chamber  would  fast  on  a nuptial 
occasion?  By  no  means.  While  Jesus 
the  glorious  bridegroom  is  Avitli  his 
disciples,  Avho  are  represented  as  his 
attendants,  the}"  can  not  fast*  No- 
thing would  be  more  unsuitable.  It 
became  them  rather  to  rejoice.  The 
idea  is  that  a mere  usage  is  not  a suffi- 
cient reason  for  fasting.  There  must 
be  an  underlying  reason,  something 
that  calls  for  fasting  and  makes  it  be- 
coming. The  arbitrary  appointment 
of  fast-days,  such  as  have  been  made 
in  the  Romish  and  other  formal 
churches,  is  contrary  to  our  Savior’s 
teaching. 

20.  But  the  days  will  come. 

The  time  is  coining  when  the  circum- 
stances will  be  changed,  and  fasting 
Avill  be  becoming  and  demanded.  The 
bridegroom  shall  be  taken  aivay. 
Rather,  will  be  taken  away,  as  if  by 
violence,  the  words  being  a ])rediction. 
Then  shall  they  fast  in  tho.se 
days.  According  to  the  oldest  manu- 
scripts and  the  highest  critical  author- 
ities, ijL  that  day^  referring  to  the  dark 
day  or  time  of  his  removal  from  them. 


That  Avould  bo  a special  time  of  mourn- 
ing, and  consequently  of  fasting. 
There  is  no  ground  here,  as  Alexander 
justly  remarks,  for  the  doctrine  of  some 
Rornisli  writers,  that  according  to  the 
declaration  of  Jesus,  the  church  after 
his  departure  should  be  a fasting 
church.  His  exaltation  should  fill  his 
followers  Avith  hope  and  joy,  rather 
than  doom  them  to  perpetual  sorrow. 
Acts  5 : 31,  41 ; John  16  : 7, 13,  14  ; Phil. 
4 : 4.  The  illustration,  however,  implies 
that  fasting  Avould  be  i^roper  on  suit- 
able occasion.  Compare  Luke  17 : 22, 
Avhere  the  plural  is  used,  the  daya  will 
eonie^  and  in  ver.  31  the  singular,  in  that 
day. 

21.  The  second  illustration,  draAvn 
from  the  familiar  practice  of  patching, 
in  Avhich  he  points  out  Avhat  no  one 
of  his  hearers  would  think  of  doing. 
Mark,  more  minute  than  the  other 
evangelists,  specifies  how  the  ueAV  clotii 
Avould  be  put  upon  the  old  garment 
by  the  Avoid  seweth.  New  cloth; 
nnfulled  doth.,  not  yet  dressed  or  fulled, 
and  liable  to  shrink  upon  being  Avet; 
and  hence,  if  sewed  upon  an  old  |^ar- 
ment,  taketh  away  from  it  by  shrink- 
ing, and  a Avorse  rent  Avould  be  made. 
Such  patching  an  old  garment  Avith  un- 
fulled cloth  Avould  be  an  act  of  un- 
heard-of folly.  But  equally  unbecom- 
ing and  foolish  Avould  it  be  to  unite 
fasting,  Avhich  is  a sign  of  sorrow,  Avith 
the  joyous  Avork  of  iny  disciples,  Avhile 
I,  their  Lord,  am  Avith  them.  You 
must  not  expect,  in  my  kingdom,  a 
mere  patching  iq)  of  the  old  dispensa- 
tion, or  of  the  system  of  observances 
Avhich  you  practice ; but  a complete 
renovation,  and  one  harmonious  and 
congruous  in  all  its  parts. 

22.  The  third  illustration,  drawn  from 
the  common  jiractice  and  experience  in 
l)utting  up  Avine  in  skin  bottles.  New 
wine.  Unfennented.  Old  bottles, 


54 


MARK  11. 


A.D.  28. 


On  the  Sciobatli^  the  disciples  pluck  ears  of  grain. 

23  ^ AND  it  came  to  2)ass,  that  he  went  through  the  b Mt.  12.  l ; Lk.  6. 

corn  fields  on  the  sabbath  day;  and  his  disciples  i- 
began,  as  they  went,  to  pluck  the  cars  of  corn.  ® Deu.  23.  23. 


or  skins.  Vessels  and  bottles  of  metal, 
earthen,  or  glass,  were  in  use  among 
the  ancients,  and  doubtless  among  the 
Jews,  Jer.  19  : 1 ; compare  Isa.  80  : 14. 
But  bottles  or  bags,  made  from  the 
skins  of  animals,  arc  licrc  meant,  Avhich 
were  used  by  tlie  Greeks,  Homans,  Egyp- 
tians, and  other  nations,  for  preserv- 
ing and  transporting  liquids,  especially 
wiue.  They  still  continue  to  be  used  in 


SKIN-BOTTLE. 


the  East.  Dr.  Ilackett  saw  them  wher- 
ever he  traveled,  both  in  Egypt  and 
Syria.  They  are  made  chiefly  of  goat- 
skins, and  commonly  retain  the  figure  of 
the  animal,  the  neck  of  the  animal  an- 
swering for  the  neck  of  tlie  bottle. 
Dr.  Robinson  {liescarches^  vol.  ii.,  p.  440) 
visited  a large  manufactory  of  these 
vessels  at  Hebron,  and  thus  describes 
them  : “ These  are  merely  the  skins  of 
goats  stripped  off  whole,  except  at  the 
neck,  the  holes  at  the  legs  and  tail 
being  sewed  up.” 

Doth  burst  the  bottles,  that  is, 
the  old  skins,  which  have  become  hard 
and  inelastic,  and  possibly  cracked  and 
rotten,  and  will  not  expand  as  the  wine 
ferments.  Tliey  prove  unfit,  and  burst; 
thus  the  bottles  are  ruined  and  the 
wine  is  lost.  The  wine  is  spilled 
and  the  bottles  will  be  marred; 
or,  according  to  very  ancient  manu- 
scripts, the  wine  is  tost  and  the  bottles. 
But  new  wine  must  be  put  into 
new  bottles,  which  are  stronger  and 
capable  of  expansion.  This  sentence 
is  omitted  in  some  ancient  manu- 
scripts. Jesus  intimates  in  tliis  illus- 
tration, as  well  as  in  the  others,  that 


the  doctrines  and  practices  of  his  king- 
dom are  unsuited  to  the  formalism  of 
the  Pharisees,  and  that  the  new  dis- 
pensation was  not  to  be  mixed  up  with 
the  old.  The  gospel,  like  the  new 
wine,  must  have  its  new  forms  and 
means  for  its  preservation  and  propa- 
gation. 

28-28.  The  disciples  pluck  the 

EAKS  OF  GKAIN  ON  THE  SaBBATH.  A 
fourth  ground  of  Pharisaic  opposition 
to  Jesus  is  presented  : supposed  viola- 
tion of  the  law  of  the  Sabbath.  The 
Pharisees  censure  the  disciples ; Jesus 
defends  them.  About  a month,  proba- 
bly, intervened  between  this  and  the 
last  event.  Matthew’s  feast  probably 
occurred  a little  before,  and  the  pluck- 
ing the  ears  of  grain  a little  after,  the 
second  Passover  of  our  Lord’s  public 
ministry.  Jesus  and  his  disciples  may 
have  been  returning  to  Galilee,  and  a 
little  distance  from  some  village  where 
there  was  a synagogue.  The  Pass- 
over,  A.D.  28,  commenced  March  29th, 
Matt.  12  : 1-8;  Luke  (>  : 1-5.  Mat- 
thew’s account  is  the  fullest.  Each 
evangelist  gives  evidence  of  an  inde- 
pendent narrative. 

28.  And  it  came  to  pass.  Mark 
gives  no  note  of  time.  Matthew  (12  : 
1)  uses  the  general  expression,  at  that 
time.  Luke  gives  a definite,  but  doubt- 
ful, note  of  time,  the  second  iSabbath 
after  the  Jirst^  which  was  probably  the 
first  Sabbath  after  the  second  day  of 
tlie  Passover ; that  is,  the  first  of  the 
seven  Sabbaths  commonly  reckoned 
between  that  day  and  Pentecost.  See 
author’s  Harmony,  note  on  § 51. 

Went  through  the  corn  fields. 
Literally  sown  Jields;  fields  of  grain,  of 
wheat  or  barley.  He  went  along^  going 
a short  distance  to  some  place,  through 
the  standing  grain,  probably  by  a foot- 
jiath  which  may  have  bounded  the  un- 
inclosed field,  the  grain  being  within 
reach.  The  Sabbath  day.  The 
weekly  day  of  rest.  The  name  is  de- 
rived from  a Hebrew  verb,  signifying 
to  rest  from  labor,  to  cease  from  action. 
The  idea  of  rest  was  connected  with  its 
origin,  Gen.  2 : 2,  8 ; Ex.  20  ; 8-11. 


A.D.  28. 


MARK  II. 


24  And  the  Pliarisces  said  nnto  him,  Behold,  why  do 
tliey  on  tlie  sabbatli  day  that  whicli  is  not  lawful  ? 

25  And  lie  said  unto  tliein,  Have  ye  never  read  wliat  ‘‘  l Sam.  21.  6. 
David  did,  when  lie  had  need,  and  Avas  an  hungered, 

2G  he,  and  they  that  Aveie  with  him;  hoAV  he  Avent  into 

the  house  of  God  in  the  days  of  Abiathar,  the  high  « 1 Sam.  22.  20-22. 
priest,  and  did  eat  the  showbread,  ‘ Avhich  is  not  ^ Ex.  20.  32,  33; 
laAvful  to  eat  but  for  the  priests,  and  gave  also  to 


His  disciples  bewail  as  they  went 
to  piuck  the  ears  of  corn.  Lite- 
rally, His  cliscqjles  began  to  make  a loag 
phccking  the  ears.  Wherefore  some  sup- 
pose that  Jesus  Avent  througli  the 
midst  of  the  grain,  opening  his  Avay 
right  and  left;  and  his  disciples  fol- 
lowed, making  their  path  by  plucking 
the  ears.  But  this  does  not  necessarily 
follow;  for,  (1.)  The  phrase  to  make  a 
v)ag  is  found  both  in  the  Septuagint 
and  in  classic  writers,  meaning  to  )nake 
one' s journey  (Judges  17  : 8),  and  means 
here  simply  to  proceed,  to  go  forward. 
(2.)  If  the  plucking  had  been  for  the 
purpos'*  of  making  a way  through  the 
held,  we  should  have  expected  Mark 
to  have  said  stalks;  but  he  says  cars^ 
Avhich  evidently  had  reference  to  their 
eating  the  grain  rather  than  making  a 
])ath.  Mark,  indeed,  says  nothing  of  eat- 
ing the  grain,  but  it  is  implied,  and  di- 
rectly attirmed  by  Matthew  (12:  1),  and 
Luke  (0  : 1).  (o.)  Plucking  was  not  ne- 
cessary to  make  a path,  since  that  could 
be  accomplished  by  simidy  Avalkiiig 
through  the  grain.  The  law  allowed 
them  to  pluck  the  grain  to  appease 
hunger,  but  not  to  ai)ply  the  sickle  to 
another  man’s  standing  grain,  Deut. 
2o  : 25.  The  custom  still  prevails  in 
Palestine.  “So,  also,  1 liaA^e  often  seen 
my  muleteers,  as  we  ])assed  along  the 
Avheat  fields,  pluck  off  ears,  rub  them 
in  their  hands,  and  eat  the  grains  un- 
i-oasted,  just  as  the  apostles  are  said  to 
have  done.” — Dit.  Thomson,  The  Lai kI 
and  the  Look,  vol.  ii.,  p.  510.  The  dis- 
ciples were  his  personal  attendants — 
probably  Andrew,  Peter,  James,  John, 
Matthew,  and  others. 

24.  Behold.  An  exclamation  of 
surprise,  directing  attention  to  some- 
thing strange  and  unexi)ected.  Why 
do  they,  etc.  Implying  censure.  It 
is  to  be  observed  that  the  Pharisees 
object  not  to  the  ])lucking,  but  to  the 
time  of  doing  it.  It  was  i)robnbly  after 
r’  the  offering  of  the  first-fruits — gene- 


rally a sheaf  of  barley,  at  the  Passover, 
as  that  was  the  first  grain  reaped.  Had 
it  been  before  the  PassoA^er,  doubtless 
the  punctilious  Pharisees  Avould  have 
objected  on  that  ground  also. 

The  Sabbath  day. . . not  laAvful. 
Unlawful  according  to  their  traditions, 
by  Avhich  they  had  loaded  this  day  of 
rest  with  grievous  restrictions,  raising 
the  letter  over  the  sjjirit,  and  making 
formal  acts  take  the  place  of  spiritual 
observances.  According  to  the  rab- 
bins, “he  that  reaps  on  the  Sabbath, 
ever  so  little,  is  guilty,  and  plucking 
ears  of  grain  is  a kind  of  reaiiing.”  Ac- 
cording to  Philo,  the  rest  of  the  Sab- 
bath extended  even  to  plants,  and  it 
was  not  lawful  to  cut  a plant,  a branch, 
or  so  much  as  a leaf. 

25.  Jesus  replies,  first,  by  referring 
them  to  Avhat  David  did,  whom 
they  regarded  as  an  eminent  servant  of 
God,  from  which  it  could  be  inferred 
Avhat  it  was  lawful  to  do  under  simi- 
lar circumstances.  See  1 Sam.  21  : 1-G. 
He  puts  the  case  strongly  and  as  a 
matter  of  surprise  that  they  should  not 
understand  and  act  upon  the  jirinciple 
involved,  Have  ye  never  read  ? 

2G.  A continuation  of  the  statement 
of  what  David  and  his  men  did,  show- 
ing that  the  letter  of  the  law  must  give 
way  to  the  law  of  necessity  ; and  hence 
that  it  Avas  lawful  to  do  w'orks  of  real 
necessity,  such  as  appeasing  hunger, 
on  the  Sabbath.  Into  the  house  of 
God  ^ the  tabernacle,  which  Avas  then 
located  at  Nob — a place,  probably,  a 
little  north  of  Jerusalem  and  within 
sight  of  it,  Isa.  10  : 32.  Dr.  Robinson 
thought  it  must  be  located  on  the 
ridge  of  the  Mount  of  Olives,  north- 
east of  the  city,  but  searched  in  vain 
for  any  trace  of  an  ancient  site.  Mr.  J. 
L.  Porter  {Alexander' s Kitlo  (Jyclojxedia) 
A^ery  confidently  locates  it  on  Sumah,  a 
little,  conical  hill,  about  three  miles 
north  of  Jerusalem,  Avhere  he  found 
A^arious  indications  of  an  ancient  town. 


56 


MARK  II. 


A.D.  28. 


27  tliem  wliicli  were  with  him  ? And  he  said  unto  e Ex.  20.  8.  9 ; 23. 
them,  &The  sabbath  was  made  for  man,  and  not  li;  5. 14. 


From  the  top  of  the  hill  Mount  Zion  is 
distinctly  seen,  though  Moriah  is  hid 
by  an  intervening  ridge. 

In  the  days  of  Abiathar,  the 
high  priest*  But  from  1 Sam.  21 : 1, 
we  find  that  Ahimelech,  the  father  of 
Abiathar,  was  then  in  office.  Various 
solutions  of  this  discrepancy  have  been 
|!^iven.  (1.)  It  is  possible  that  Abiathar 
is  mentioned  rather  than  his  father, 
because  he  was  present  on  the  occasion 
(I  Sam.  22  : 22),  and  immediately  suc- 
ceeded his  father  as  high  priest,  and 
was  familiarly  known  as  such  in  the 
liidory  of  David.  Lightfoot  says  that 
he  was  named  rather  than  his  father, 
because  he  brought  the  Ephod  to 
David,  and  by  him  inquiry  was  made 
by  Urim  and  Thummim  ; that  the  Jews 
understood  the  Urim  and  Thummim 
by  Abiathar ; and  hence,  to  say  the 
thing  was  done  under  Abiathar,  showed 
that  it  was  done  by  divine  direction. 
(2.)  Or,  it  is  possible  that  Abiathar  was 
acting  as  his  father’s  vicar  at  that  time. 
According  to  a Jewish  rule,  “the  son 
of  a high  priest,  deputed  by  his  father 
in  his  stead,  was  called  a high  priest.” 
(3.)  Or,  it  is  possible  that  Ahimelech 
and  Abiathar  were  hereditary  names  in 
the  family,  and  borne  by  both  father 
and  son.  There  is,  at  least,  some  ap- 
pearance of  this,  for  Abiathar  is  called 
the  son  of  Ahimelech  in  1 Sam.  22  : 20, 
and  Ahimelech  the  son  of  Abiathar  in 
2 Sam.  8 : 17 ; 1 Chron.  18  : 16.  And 


the  name  Abiathar  may  have  been  men- 
tioned here,  because  that  name  had 
become  the  more  familiar  to  the  Jews, 
by  its  connection,  through  the  son, 


with  the  history  of  David.  Did  eat 
the  show-bread.  Simply  ate^  there 
being  no  emphasis  in  the  original  de- 
manding did.  The  show-bread,  the  bread 
set  forth,  exhibited  on  a table  in  the  holy 
place,  first  in  the  tabernacle,  afterward 
in  the  temple.  It  was  set  before  Jehovah 
(Exod.  25  : 30),  and  called  in  Hebrew 
bread  of  face  ox  presence  ; that  is,  of  the 
divine  presence,  and  probably  symbol- 
ized God’s  presence  with  his  people,  as 
their  sustenance,  strength,  and  sui^port. 
It  consisted  of  twelve  loaves,  which 
were  changed  every  Sabbath,  when  the 
old  was  eaten  by  the  priests.  Lev.  24 : 59. 
It  also  seems,  from  1 Sam.  21  : 6,  that 
the  bread  had  just  been  changed,  and 
hence  that  David  and  his  men  ate  it  on 
the  Sabbath,  which  make  reference  and 
argument  even  more  pertinent.  Thus, 
Jesus  shows,  by  the  example  of  David, 
whom  all  regarded  as  an  eminent  ser- 
vant of  God,  that  things  which  are  un- 
lawful may  be  done  under  the  law  of 
necessity  and  self-preservation. 

27.  At  this  point  Matthew  (12  ; 5-7) 
presents  a second  and  third  argument, 
the  one  derived  from  the  labors  of  the 
priests  in  the  temple  on  the  Sabbath, 
and  the  other  from  the  prophet  Hosea 
(6  : 6),  who  declares  that  God  desires 
not  mere  external  observances,  but  the 
inward  outgushing  of  kindness  and 
love,  which  is  the  true  sacrifice  in  spirit 
and  of  the  heart. 

Passing  over  these,  Mark  presents  an 
argument  not  recorded  by  either  Mat- 
thew or  Luke,  that  the  Sabbath  was 
designed  for  the  good  of  man.  The 
Sabbath  was  made  for  man*  At 
the  creation,  for  his  benefit  and  happi- 
ness, Gen.  2 : 2,  3.  For  nian,  as  con- 
nected with  the  race,  whether  of  one 
nation  or  another.  It  is  for  his  use, 
and  subservient  to  his  highest  spiritual 
good ; and  therefore  the  manner  of 
keeping  it  must  ever  be  in  accordance 
with  its  design.  Not  man  for  the 
Sabbath*  The  law  of  the  Sabbath 
is  to  bend  to  the  highest  interests  of 
man,  and  not  the  highest  interests  of 
man  to  the  Sabbath.  The  Sabbath 
must  not,  by  a sui)erstitious  observ- 
ance, be  perverted  to  the  exclusion  of 
mercy  and  necessity.  This  verse  was 
specially  suited  to  Gentile  readers. 


A.D.  28. 


MARK  11. 


57 


28  man  for  the  sabbatli : tlierefore  ^ the  Son  of  man  is  ^ Mt.  12.  8. 
Lord  also  of  the  sabbath. 


28.  The  final  and  crowning  argu- 
ment growing  out  from  the  one  just 
stated,  and  founded  upon  the  relation 
of  the  Sabbath  to  Christ.  Therefore  ; 
rather,  so  that^  as  a consequence  of  the 
great  principle  he  had  just  uttered. 
The  Son  of  man.  The  Messiah,  in- 
dicating, notwithstanding  his  divinity, 
his  true  humanity,  his  oneness  with 
the  human  race,  and  its  head.  See  on 
ver.  10.  Lord  also  of  the  Sab- 
bath* Since  he  has  come  in  human 
nature  to  redeem  man,  and  all  things 
pertaining  to  the  human  race  are  com- 
mitted to  him  as  its  head,  he  is  em- 
phatically the  Lord  of  the  Sabbath, 
which  was  made  for  man’s  benefit. 
He  is  indeed  Lord  of  things  in  general 
pertaining  to  his  kingdom,  but  also  of 
the  Sabbath.  As  mediator,  redeemer, 
and  sovereign,  he  j)resides  over  it  and 
controls  it.  Thus,  Jesus  asserted  be- 
fore these  Pharisees  his  authority  over 
the  Sabbath.  His  disciples  were  not 
to  be  condemned  by  their  interpreta- 
tions of  the  law  aifd  their  traditions, 
but  were  subject  to  his  directions 
as  the  Messiah  and  Lord  of  the  Sab- 
bath. 

There  is  nothing  here  intimating  that 
Christ  abolished  the  Sabbath.  He  ra- 
ther ennobled  it,  by  afterward  merging 
it  into  the  Lord’s  day,  Rom.  1 : 10.  The 
whole  argument  shows  that  the  day 
should  be  kept  in  a manner  best  suited 
to  make  men  holy,  and  that  super- 
stitious observance  on  the  qne  hand, 
and  neglect  of  spiritual  improvement 
on  the  other,  are  alike  censurable  and 
unbecoming. 

Remarks. 

1.  We  should  strive  to  be  so  useful 
that,  like  Jesus,  we  should  be  sought 
after,  vers.  1,  2 ; ch.  0 : 32,  33  ; 7 : 24, 
25  ; Luke  10  : 3. 

2.  If  Christ  is  in  a house  or  in  a 
church,  it  will  be  noised  abroad,  vers. 

1,  2 ; Acts  2:0;  11:1;  Rom.  1 : 8. 

3.  In  doing  good  we  must  not  con- 
fine our  elforts  to  times  and  places. 
Jesus  preached  in  i)rivate  dwellings,  in 
open  fields,  on  the  sea-shore,  as  well  as 
in  synagogues  and  the  temple,  vers. 

2,  13  ; ch.  4:1;  14  : 7 ; Gal.  0 : 10 ; 
James  4:  17;  Num.  10  : 20. 


4.  Christians  should  combine  their 
efforts.  What  one  cannot  do,  four 
may  accomplish,  ver.  3 ; ch.  0:7; 
Matt.  18  : 10,  10,  20 ; Acts  12  : 25 ; 
Eccle.  4 : 12. 

5.  “We  cannot  deliver  sinners  from 
the  maladies  of  the  body,  much  less 
from  those  of  the  soul ; but  Ave  may 
bring  them  to  Christ  for  salvation,  and 
we  should  lose  no  opportunity  and 
shrink  from  no  self-denial  in  attempting 
it.”— Scott.  Vers.  3,  4 ; Matt.  15  : 22  ; 

1 Cor.  9 : 22  ; James  5 : 14,  10,  20  ; Jude 
23. 

6.  Afflictions  are  often  great  bless- 
ings to  the  soul,  vers.  4,  5 ; Ps.  110  : 
07,  71. 

7.  Can  Jesus  apply  to  thee  the  en- 
dearing name  of  son  or  ehild^  and  say, 
“Thy  sins  are  forgiven,”  ver.  5; 
Rom.  8 : 14,  17  ; 1 John  3:1;  Ps.  103  : 
3;  Isa.  40  : '2. 

8.  Many  enjoy  the  greatest  spiritual 
blessings  in  vain,  and  shall  receive  the 
greater  condemnation,  vers.  0-8  ; Luke 
4 : 10,  28,  20  ; Matt.  11  : 23,  24  ; John 
9 :41. 

9.  Christ  is  the  searcher  of  hearts, 
and  knoweth  all  things,  ver.  8 ; John 

2 : 24,  25  ; Rev.  2 : 23. 

10.  Jesus  can  forgive  sins;  his  mira- 
cles are  a proof  of  this  and  of  his  di- 
vinity, vers.  5,  9-11;  John  10  : 37,  38; 
Acts  5 ; 31  ; Heb.  9 : 20 ; Isa.  43  : 25. 

11.  The  commands  of  Christ  are  all 
reasonable.  He  is  ready  to  give  grace 
and  strength  to  do  whatever  he  re- 
quires, vers.  11,  12  ; Deut.  33  : 25  ; 2 
Cor.  12  : 9 ; Isa.  41  : 10. 

12.  The  best  evidence  that  our  sins 
are  forgiven  is  the  state  of  our  heart 
and  life,  a Christ-like  disposition,  and 
a Christian  walk  ; ver.  12  ; Matt.  7 : 
20  ; Rom.  8 : 13,  16. 

13.  Christ  calls  men  to  discqfieship 
and  service,  ver.  14;  Acts  13  : 2^; 
Rom.  8 : 30 ; 9 : 24  ; 2 Tim.  1 : 9 ; 1 
Pet.  1 : 15. 

14.  “ True  obedience  is  prompt. 
Many  men  of  business  never  become 
Christians  because  they  Avill  not  tear 
themselves  away  from  its  demands.”— 
J.  P.  Wauuen.  Ver.  14;  ch.  1:18; 
Acts  2 : 41 ; 24  : 25. 

15.  We  may  associate  with  even  the 
openly  wicked  when  we  would  do  them 
good,  ver.  15 ; Acts  17  : 10,  17. 


58 


MARK  III. 


A.D.  28. 


Jesus  heals  a man  icitli  a withered  hand  on  the  SaVbath. 

III.  AND  ' he  entered  again  into  the  synagogue.  And  i Mt.  12.  9 • Lk.  6. 
there  was  a man  there  which  had  a withered  hand.  0.  ’ 


16.  Moralists  are  still  offended  with 
Jesus  for  calling?  and  saving  those  more 
openly  wicked  than  themselves,  ver.  16. 

17.  We  should  never  lose  sight  of 
Christ  as  the  great  physician,  ver. 
17 ; Matt.  8 : 17 ; Jer.  8 : 22. 

18.  Since  all  are  sinners,  all  are  called 
upon  to  repent,  ver.  17 ; Luke  13  : 1- 
5 ; Acts  17  : 30  ; 2 Pet.  3 : 9. 

19.  Beware  of  hasty  judgments.  Pre- 
judice misconstrues  the  actions  of 
others,  vers.  16,  18 ; Prov.  29  : 20 ; 
Acts  23  : 3-5  ; 1 Cor.  4:3. 

20.  Fasting  is  good,  when  rightly  ob- 
served on  proper  occasions.  Matt.  6 : 
16-18  ; Joel  2 : 12.  But  when  observed 
as  a mere  rite,  it  becomes  a yoke  of 
bondage.  Bom.  14  : 1, 17  ; 2 Cor.  11 : 20  ; 
Gal.  2:4;  4 : 9-11.  The  Pharisaical 
spirit  is  seen  in  Catholic  and  formal 
churches,  vers.  19-21. 

21.  “ Where  Jesus  is  the  Bridegroom 
of  the  soul,  there  is  joy  and  refresh- 
ment.”— Ckamer.  Ver."  19;  John  2 : 
29 ; Eph.  5 : 25-27. 

22.  In  Christ’s  kingdom  we  must  not 
mix  together  things  essentially  differ- 
ent : as  uniting  church  and  state  ; re- 
ceiving believers  and  unbelievers  for 
baptism  and  into  church  fellowship  ; 
mingling  false  doctrines  and  practices 
with  the  true,  vers.  21,  22 ; 1 Cor.  10  : 
20  ; 2 Cor.  6 : 14-16  ; Eph.  5 : 11. 

23.  Beware  of  raising  human  rites 
above  divine  law  ; or  of  losing  sight  of 
the  spirit  in  the  letter.  These  are  steps 
toward  formalism  and  popery,  vers. 
23,  24 ; Matt.  15  : 3-6  ; Gal.  4 : 10,  11.  • 

24.  Learn  the  value  of  Scriptural 
knowledge.  The  Bible  is  our  rule  of 
faith  and  practice,  vers.  25,  26 ; 2 Pet. 

1 : 19-21  ; Ps.  19  : 7-11  ; 119 : 9,  11, 105. 

25.  Christ  has  taught  us  that  positive 
requirements  must  sometimes  yield  to 
the  law  of  necessity,  ver.  26. 

26.  “Since  the  Sabbath  was  made 
for  the  whole  human  race,  they  have  a 
right  to  its  blessings  and  privileges.” 
It  was  given  man  in  a state  of  inno- 
cence (Gen.  2 : 3),  continued  as  a mer- 
ciful provision  in  his  fallen  state  (Gen. 

8 : 10-12  ; Exod.  16  : 23-26  ; Job  1 : 6 ; 

2 : 1),  confirmed  under  the  law  (Exod. 
20  : 8),  and  bequeathed  by  the  Lord  of 


the  Sabbath  himself  at  his  resurrection, 
in  its  greatest  and  highest  glory,  as  the 
Lord’s  day,  under  the  gospel,  vers.  27, 
28 ; John  20  : 1,  19,  26 ; Acts  20  : 7 ; 
1 Cor.  16  : 2 ; Rev.  1 : 10. 


CHAPTER  III. 

In  this  chapter  Mark  continues  to 
narrate  the  increasing  opposition  to 
Jesus.  A second  apparent  violation  of 
the  Sabbath  is  related.  From  threat- 
ened persecution  Jesus  retires  ; multi- 
tudes follow  ; many  were  healed  ; the 
twelve  apostles  selected.  The  con- 
course of  people  and  the  unremit- 
ting labors  of  Jesus  continuing,  his 
friends  try  to  restrain  him.  His  ene- 
mies, still  more  incensed,  charge  him 
with  being  in  league  with  Satan,  which 
calls  forth  a reply  in  which  he  warns 
them  against  blaspheming  the  Holy 
Spirit.  The  chapter  closes  with  an  in- 
cident illustrating  the  relation  of  Jesus 
to  his  relatives  and  his  disciples. 

1-6.  Jesus  heals  a withered  hand 
ON  THE  Sabbath.  By  precept,  example, 
and  miracle,  Jesus  gives  a further  ex- 
position of  the  law  of  the  Sabbath. 
Opposition  takes  an  organized  form, 
and  more  directly  against  him.  Matt. 
12  : 9-14  ; Luke  6 : 6-11.  The  three 
narratives  are  about  equally  full,  each 
having  some  particulars  of  its  own. 
Mark’s  is  particularly  vivid  ; the  scene 
seems  actually  passing  before  you. 

1.  He  entered  again.  On  another 
occasion.  Luke  sa3’s  (6  : 6)  “on  ano- 
ther Sabbath,”  probably  the  next  Sab- 
bath after  the  plucking  the  ears  of 
grain.  Notwithstanding  the  opjiosi- 
tion,  he  entered  the  synagogue.  See 
on  ch.  1 : 21.  Some  of  the  oldest  manu- 
scripts read,  a synagogue.  Where,  is 
not  mentioned.  FrobabW  in  Galilee 
and  at  Capernaum.  His  hand.  His 
right  hand,  Luke  6 : 6.  Withered. 
A passive  participle  in  the  original,  \it- 
emUy  dried  up,  and  implying  that  it  was 
not  from  his  birth,  but  the  effect  of  dis- 
ease or  a wound.  It  was  similar  to  that 
with  which  Jeroboam  was  afflicted,  1 
Kiugs  13  ; 4-6.  It  may  have  been  from 


A.D.  28. 


MARK  III. 


59 


2 And  ^tliey  watched  him,  whether  he  would  heal 
him  on  the  sabbath  day;  that  they  miglit  accuse 

3 him.  And  he  saith  unto  the  man  wliich  liad  the 

4 withered  hand,  Stand  forth.  And  he  saith  unto 
them.  Is  it  lawful  to  do  good  on  the  sabbath  days, 
or  to  do  evil ; to  save  life,  or  to  kill  ? But  they 

5 held  their  23eace.  And  when  he  had  looked  round 
about  on  them  ‘ with  anger,  being  grieved  for  the 
hardness  of  their  hearts,  lie  saith  unto  the  man, 

. Stretch  forth  thine  hand.  And  he  stretched  it  out : 
and  his  hand  was  restored  whole  as  the  other. 


>*Ps.  37.  32;  Is. 
29.  20,  21;  Jer. 
20.  10  ; Dan.  6.  4. 


» Mt.  5.  22;  Eph. 
4.  26. 

Ge.  6.  6 ; P?.  9.5. 
10 ; Lk.  19, 41-44. 


paralysis  ; or  from  a defect  in  receiving 
nourishment  from  the  body.  It  was 
considered  incurable. 

2.  They.  The  scribes  and  Pharisees, 
Luke  6 : 7.  Watched;  closely,  with 
bad  intent.  Compare  Luke  14  : 1 and 
Acts  9 : 24,  where  the  same  Greek  word 
is  used.  They  were  watching  him  ma- 
liciously. The  grovvth  of  opposition  is 
seen  in  that  they  now  watch  intently  for 
an  occasion  of  censure.  They  may  have 
thought  that  he  would  heal  him  on 
the  Sabbath  9 from  his  readiness  to 
do  good,  and  from  what  he  had  already 
taught  regarding  the  Sabbath,  ch.  2 : 
23-2^8.  Might  accuse  him ; not  mere- 
ly to  the  people  but  to  the  local  autho- 
rities, who  were  doubtless  present  and 
identical  with  the  rulers  of  the  syna- 
gogues, ver.  6. 

3.  Stand  forth.  Rm  up  into  the 
midst.  “Arise  and  come  into  the 
midst.” — Revised  Version,  Am.  Bible 
LInion.  Doubtless  he  was  called  forth 
to  a conspicuous  position.  Matthew 
(12  ; 10)  omits  this,  but  relates  that 
they  ask  him,  “Is  it  lawful  to  heal  on 
the  Sabbath  Luke  (6  : 8)  says  that 
Jesus  “knew  their  thoughts,”  after 
which  he  gave  the  command,  “Rise 
up,”  etc.  Knowing  their  thoughts,  he 
called  the  man  forth,  when,  seeing  his 
intention,  they  may  have  asked,  “Is  it 
lawful,”  etc.  Jesus  makes  the  misery 
and  the  healing  of  the  man  conspicuous, 
yet  he  performs  the  cure  with  a word, 
ver.  5. 

4.  Is  it  lawful  to  do  good,  etc.? 
An  answer  not  only  to  their  thoughts, 
which  he  knew  (Luke  6 : 8),  but  also  to 
their  question.  Matt.  12  : 10.  See  note 
on  preceding  verse.  Some  take  to  do 
good  or  to  do  evU  in  a general  sense  ; 
others  in  a i)articular  sense,  meaning  to 
benefit  or  to  injure.  The  former,  I think, 
is  preferable.  Jesus  first  asks  in  regard 


to  doing  good  or  evil  generally  on  the 
Sabbath,  and  then’ descends  to  a par- 
ticular case,  to  save  life  or  to  kill. 
It  is  not  unlikely  that  Jesus  intended 
some  reference,  not  only  to  what  he  vras 
doing,  but  also  to  the  designs  of  the 
scribes  and  Pharisees  against  him  : Is 
it  lawful  to  do  good  and  save  life  on 
the  Sabbath,  as  I am  doing,  or  to  do 
evil  and  kill,  as  you  purpose  to  do  to 
me  ? The  question,  however,  involved 
a principle.  Doing  good  and  saving 
life  is  becoming  the  Sabbath,  rather 
than  doing  evil  and  destroying  life,  and 
especially  are  we  to  choose  the  former 
when  there  is  an  alternative  between  the 
two.  He  who  neglects  to  do  good  or 
save  life  when  he  can  do  so,  is  justly 
held  accountable  for  the  loss  sustained, 
Prov.  24  : 11,  12  ; Ezek.  33  : 6.  They 
held  their  peace.  They  could  say 
nothing,  for  it  was  evident  that  it  was 
“lawful  to  do  well  on  the  Sabbath,” 
Matt.  12  : 12.  They  were  also  self- 
condemned  ; they  were  the  Sabbath- 
breakers.  Comr^are  Luke  13  : 14-17  ; 
14  : 2-6. 

5.  Both  Mark  and  Luke  omit  at  this 
point  the  parabolic  reference  to  a sheep 
fallen  in  a pit,  recorded  in  Matthew  12  : 
11,  12.  And  when  he  had  looked 
round  about,  etc.  About  is  super- 
fluous. The  more  literal  rendering  is 
the  more  vivid.  And  looking  around  on 
them.  Luke  (6  : 10)  adds  the  strong 
word  all.  Mark  is  noted  for  his  vivid 
descriptions  of  our  Savior’s  looks,  feel- 
ings, and  gestures,  chs.  1 : 41;  5 : 30, 
32;  10  : 23.  He  here  not  only  refers  to 
his  external  act,  but  to  his  internal  feel- 
ings, with  anger^  being  grieved.  His 
anger  was  holy  indignation  against  the 
sins  as  manifested  in  these  scribes  and 
Pharisees.  Anger,  as  originally  con- 
nected with  our  unfallcn  nature,  is  not 
sinful,  and  such  ai’gcr,  being  without 


60 


MARK  III. 


A.D.  28. 


6 " And  the  Pharisees  went  forth,  and  straightway  « Mt.  12. 14. 
took  counsel  witli  the  Herodians  against  him,  how  « Mt.  22.  lo. 
they  might  destroy  him. 

Jesus  withdraws  to  the  Sea  of  Oalilee  ; followed  hy  mul- 
titudes. 

7 BUT  Jesus  withdrew  himself  with  his  disciples  to 
the  sea.  And  a great  multitude  from  Galilee  fol- 


cxcess  and  malignity,  was  exercised  by 
Jesus  in  his  sinless  humanity.  The 
word  translated  being  grieved  implies 
sympathy  and  pity  for  those  in  such  a 
miserable  and  hard-hearted  state.  Holy 
anger  against  sin  is  consistent  with 
holy  grief  and  compassion  for  the  sin- 
ner. Hardness  of  heart.  Spiritual 
dullness  and  insensibility,  John  12  : 40. 

Having  silenced  his  opposers,  Jesus 
proceeds  at  once  to  perform  the  miracle. 
The  wisdom  of  Jesus  is  seen  here,  simi- 
lar to  that  in  the  hearting  of  the  i^ara- 
lytic,  eh.  2 : 8-12 ; see  ch.  2 : 10.  He 
also  performs  the  miracle  without  any 
bodily  effort,  or  an}^  word  except  the 
command,  Stretch  forth  thy  hand. 
His  adversaries,  therefore,  could  not 
charge  him  with  laboring  on  the  Sab- 
bath. Some  suppose  the  miracle  per- 
formed before  uttering  a word,  and 
that  Jesus  commanded  him  to  stretch 
forth  the  hand  as  an  evidence  of  its 
restoration.  It  is  better,  however,  to 
suppose  that  the  healing  took  place 
immediately  upon  Jesus  uttering  the 
command  and  the  man  making  the 
effort  to  obey.  The  faith  of  the  man 
is  thus  brought  into  its  natural  relation 
to  his  obedience  and  his  cure.  It  is 
also  in  harmony  with  the  declaration 
which  follows,  and  his  hand  was  re- 
stored. Whole  as  the  other  should 
be  omitted  according  to  the  best  manu- 
scripts. The  words  are  found  in  Mat- 
thew’s account,  Matt.  12  : 13.  The  in- 
cident affords  a good  illustration  of 
faith.  Christ  gave  the  strength  ; the 
man  believes,  and  in  obedience  to 
Christ’s  command  stretched  forth  his 
hand.  So  in  regard  to  every  divine 
command  we  should  believe  and  act; 
all  needed  help  will  be  given.  Jesus 
thus  showed  his  power  over  disease,  and 
gave  a practical  proof  of  the  correctness 
of  his  teachings  regarding  the  Sabbath. 
It  was  one  of  his  greatest  miracles. 

6.  The  Pharisees,  baffled  with  argu- 


ment and  deprived  of  legal  ground  of 
objection,  since  the  miracle  was  per- 
formed without  outward  action,  are  the 
more  incensed,  and  go  out  from  the  syn- 
agogue and  consult  with  their  political 
opponents,  the  Herodians.  The  Hero- 
dians were  probably  a political  rather 
than  a religious  party,  though  it  is  sup- 
I^osed  mostly  Sadducees  in  religious 
sentiment.  They  were  the  partisans 
of  the  Herodian  family,  and  consequent- 
ly of  the  Koman  dominion  over  the 
country,  which  was  odious  to  the  Jews 
generally,  and  especially  to  the  Phari- 
sees. The  growing  popularity  and  in- 
fluence of  Jesus  with  the  people  of 
Galilee  may  have  excited  the  jealousy 
of  the  Herodians,  whose  head-quarters 
were  at  Tiberias.  His  relations  to  John 
the  Baptist,  and  occurrences  unknown 
to  us,  may  also  have  excited  their  ha- 
tred. But  it  is  to  be  noted  that  the  over- 
tures, though  doubtless  acceptable  to 
them,  came  from  the  Pharisees.  They 
went  out  and  took  counsel ^ consulted 
with  the  Herodians.  They  hoped  to  gain 
the  influence  of  Herod  Antipas  against 
him ; possibly  by  intrigue  they  would 
bring  some  political  charge  against  him, 
and  thus  secure  his  death.  What  they 
began  to  do  with  the  Herodians  they 
afterward  fully  carried  out  with  Pilate. 
The  intensit}^  of  their  hatred  is  shown 
by  their  seeking  such  an  alliance,  an 
alliance  which  was  afterward  continued, 
ch.  12  : 13.  This  is  the  first  organized 
movement  against  Jesus  of  which  we 
have  any  account. 

7-12.  Jesus  withdraws  to  the 
Sea  of  Galilee;  heals  many,  and 
CASTS  OUT  DEMONS.  Matt.  12  : 15-21. 
Comi)are  Luke  6 : 17-19.  Mark  enters 
into  details  and  is  very  graphic.  Mat- 
thew is  brief,  but  quotes  a prediction 
from  Isaiah. 

7.  Jesus  AvithdreAV  himself. 

Himself  should  be  omitted  as  unneces- 
sary. He  withdrew  from  Caj>ernaum, 


A.D.  28. 


MAEK  III. 


G1 


8 lowed  him ; and  from  Judaea,  and  from  Jerusalem,  p Lk.  G.  IT. 
and  from  Idumaea,  and  from  beyond  Jordan,  and 

they  about  Tyre  and  Sidon,  a great  multitude,  when 
they  had  heard  wliat  great  things  lie  did,  came  unto 

9 liim.  And  he  spake  to  his  disciples,  that  a small 
ship  should  wait  on  him  because  of  the  multitude, 


or  the  city  where  he  had  just  performed 
the  miracle,  and  indeed  from  the  cities 
and  towns  of  Galilee  generally,  to 
the  sea,  or  unto  the  aea.  The  Sea  of 
Galilee  is  commonly  called  simply  the 
sea  in  the  Gospels.  This  withdrawal 
was  not  only  to  the  shore  of  the  lake, 
but  even  to  the  ship  upon  its  waters, 
vcr.  9.  It  was  not  from  fear,  for  he 
had  shown  himself  above  fear;  but  in 
order  that  he  might  prolong  his  minis- 
try to  its  appointed  length,  and  proper- 
ly lay  the  foundation  of  his  kingdom. 
He  would  not  permit  himself  yet  to  be 
taken,  for  his  hour  had  not  j^et  come. 
So  in  other  instances  he  withdrew  from 
opposition  and  violence,  John  4:1; 
7 : 1;  10  : 39,  40;  11  : 54. 

And  a great  multitude.  Here 
begins  the  most  vivid  description  in  the 
Gospels  of  the  multitudes  wiio  attend- 
ed upon  the  ministry  of  Jesus.  Two 
great  multitudes  are  mentioned.  The 
lirst  from  Galilee  followed  him ; the 
second  from  regions  outside  of  Galilee 
came  unto  him  (next  verse).  To 
l^resent  this  plainly  to  the  reader,  a 
semicolon  should  be  put  after  fol- 
lowed him,,  and  a comma  after  Judea 
(this  verse),  and  after  Jordan  (next 
verse),  as  in  the  text  above.  The  j^eo- 
ple  sided  with  Jesus  and  against  the 
Pharisees.  It  was  not  really  the  design 
of  Jesus  to  Avithdraw  from  the  ])eopie, 
but  from  his  enemies,  whose  influence 
w'as  greatest  in  the  towns.  His  friends 
and  all  who  desired  had  an  opportunity 
of  following  or  coming  to  him  in  his 
retirement.  Galilee.  See  on  eh.  1 : 9. 
Judea;  south  of  Samaria,  bounded 
by  Jordan  on  the  east,  the  Mediterra- 
nean on  the  Avest,  and  the  territory  of 
the  Arabs  on  the  south.  The  boundary 
of  the  province  seems  to  liave  been 
often  varied  by  the  addition  or  abstrac- 
tion of  towns. 

8.  Jerusalem  is  mentioned,  though  a 
part  of  Judea,  from  its  importance  as 
the  religious  center  of  the  theocracy. 
Idumea  occurs  only  here  in  the  New 
Testament,  the  Edom  of  the  Old  Testa- 
ment, Gen.  25  : 30  ; 36  : 1 ; Nuni.  20  : 


20 ; 1 Sam.  14  : 47 ; 2 Sam.  8 : 14 ; Ezek. 
36  : 5.  It  lay  southeast  of  Palestine. 
It  Av^as  conquered  by  the  Maccabees 
(1  Macc.  5 : 05,  08),  and  incorporated, 
by  submission  to  the  Mosaic  law, •with 
the  JcAvish  nation  about  B.C.  125 
{Joseph,  Aod.  xii.  8,  0;  xiii.  9,  2). 
Antipater,  father  of  Herod  the  Great, 
was  an  Idumean  by  birth.  Beyond 
Jordan.  On  the  east  of  Jordan,  often 
called  Perea.  About  Tyre  and  Si- 
don. The  Jews  of  that  region.  Tyro 
and  Sidon  Avere  the  tAVO  principal  cities 
of  Phoenicia  on  the  coast  of  the  Mediter- 
ranean Sea.  Sidon,  Avhich  means  fish- 
ery,, one  of  the  oldest  cities  of  the  world, 
is  believed  to  have  been  founded  by 
Zidon,  the  eldest  son  of  Canaan,  Gen. 
10  : 15;  49  : 13.  Its  latitude  is  33°  34' 
north,  about  the  same  as  the  middle 
portions  of  South  Carolina.  Tyre, 
meaning  a rock^  about  twenty  miles 
south,  was  of  later  date,  but  grew'  in 
importance,  and  gained  an  ascendency 
over  Sidon,  and  became  the  commer- 
cial emporium  of  Phoenicia.  They 
Avcrc  the  subjects  of  prophecy  and  of 
divine  judgments  under  Nebuchadnez- 
zar and  Alexander,  Isa.  eh.  23;  Ezek. 
chs.  2(3-28;  29  : 18.  The  cities  that 
grcAV  up  on  the  ruins  of  the  ancient 
ones  existed  in  the  times  of  our  Savior, 
Acts  12  : 20  ; 21  : 3,  7 ; 27  : 3.  Sidon, 
noAV  called  Saida,  contains  about  five 
thousand  inhabitants,  and  is  spoken  of 
as  dirty  and  full  of  ruins.  Tyre,  uoav 
called  Sur,  is  at  ])resent  a poor  toAvn, 
and  has  a population  of  about  three 
thousand.  The  great  multitude  fol- 
loAving  him  from  Galilee  shoAVS  his  pop- 
ularity there,  Avhile  those  coming  from 
the  outskirts  of  Palestine  and  the  bor- 
ders of  the  Gentiles  show  how  widely 
his  fame  Avas  sj)read  abroad,  for  they 
had  heard  what  great  things  he 
did,  especially,  Avhat  great  miracles  he 
Avas  doing.  The  concourse  of  people 
round  Jesus  seems  now  to  have  reached 
its  height. 

9.  The  greatness  of  the  multitude  is 
also  presented  bv  the  incident  here  re- 
lated. lie  spake.  With  authority, 


G2 


MARK  III. 


A.D.  28. 


10  lest  they  should  throng  him.  For  he  had  healed 
many ; insomuch  that  they  pressed  upon  him  for  to 

11  touch  him,  as  many  as  had  plagues.  And  unclean 
sjDirits,  when  they  saw  him,  fell  down  before  him, 

12  and  cried,  saying,  ’’  Thou  art  the  Son  of  God.  And 
“he  straitly  charged  them  that  they  should  not 
make  him  known. 


ch.  1.  23,  24 ; Lk. 
4.  41. 

r ch.  1.  1 ; Mt.  14. 
33. 

“ ch.  1.  25,  34 ; Mt. 
12.  16. 


Jesus  chooses  the  twelve  apostles, 

13  ^AKD  he  goeth  up  into  a mountain,  and  calleth  *Mt.  lo.  l;  Lk.  6. 
luito  him  whom  he  would : and  they  came  unto  him, 


whether  a request  or  a command.  A 
shipo  A small  boat^  probably  a small 
fishing  boat.  Wait  on  him*  Be  near, 
in  attendance,  and  at  liis  disposal.  It 
is  supposed  by  some  that  this  little  ves- 
sel was  permanently  retained  for  the 
use  of  Jesus.  Multitude.  The  crowd, 
the  confused  mass  of  people.  Should 
throng  him*  Press  on  him.  The  im- 
mediate object  was  to  find  a convenient 
standing  or  sitting  place,  where  he 
might  escape  the  pressure  of  the  crowd ; 
but  this  does  not  exclude  other  objects, 
such  as  teaching  the  people  fiom  the 
boat,  or  going  to  any  part  of  the  lake, 
or  to  any  place  on  its  shore.  The 
evangelists  do  not  inform  us  whether 
Jesus  used  the  vessel  at  this  time  ; but 
very  probably  he  did. 

10.  For*  The  special  cause  of  this 
great  pressure  upon  Jesus  is  now  given. 
He  had  healed*  Rather,  he  healej  he 
was  at  that  time  healing  many.  Inso- 
much that  they  pressed  upon 
him*  /S'o  that  they  rnshej  pushed^  or 
pressed  upon  him.  Their  desire  was  in- 
tense, and  their  efforts  to  reach  him  cor- 
responded. Totouchhim;in  faith, 
as  the  woman  with  the  issue  of  blood, 
ch.  5 : 27-34.  At  their  touch  in  faith, 
power  went  out  of  him  and  healed 
them  all,  Luke  6 : 19.  Plagues* 
ticourges  from  God ; grievous  diseases, 
regarded  as  chastisements  for  sin. 

11.  Unclean  spirits*  Demons,  so 
called  because  of  their  moral  vileness 
and  wickedness.  See  on  ch.  1 : 23. 
Their  recognizing  Jesus  as  the  Son  of 
God  as  soon  as  they  saw  him,  shows 
that  they  were  not  mere  diseases,  but 
actual  evil  spirits  possessing  the  bodies 
of  men.  How  complete  these  posses- 
sions were  may  be  inferred  from  the  fact 
that  they  used  the  powers  and  organs 
of  those  possessed  in  seeing,  falling 


down,  and  crying  out.  Thou  art  the 
Son  of  God*  The  Messiah,  the  Son  of 
God  in  the  highest  sense,  a person  of 
the  Godhead,  sustaining  the  relation 
of  eternal  sonship  with  the  Father. 
John  1 : 18 ; 3 : 16.  See  on  ch.  1 : 24. 

12.  He  straitly  charged  them. 
Strictly  charged  them,  the  demons. 
Matthew  (12  : 16)  relates  that  he  also 
charged  those  healed  of  diseases  that 
they  should  not  make  him  known 
as  the  Messiah,  the  Son  of  God. 
Demons  were  unworthy  witnesses  to  his 
sonship.  Their  testimony  was  not  that 
of  believing  confidence  in  him  as  a 
Savior.  Neither  had  the  time  come  for 
the  proclamation  of  his  character  and 
office.  Jesus  would  avoid  all  ostenta- 
tion, and  prevent  any  political  move- 
ment on  the  part  of  the  Jews,  with 
their  worldly  views,  to  make  him  king, 
John  6 : 15.  The  opposition  of  the 
Pharisees  was  also  sufficiently  aroused. 
Just  here  Matthew  (12  : 17-21)  points 
out  an  ancient  prophecy  (Isa.  42  : 1-4) 
signally  fulfilled  in  the  unostentatious 
and  noiseless  ministr}^  of  Jesus  ; in  his 
gentleness  and  meekness,  and  the  spir- 
ituality of  his  doctrines. 

13-19.  Jesus  RETIRES  TO  A MOUNTAIN 
AND  SELECTS  THE  TW^ELVE  APOSTLES, 

Luke  6 : 12-16.  We  must  distinguish 
between  their  call  to  discipleship  (John 
1 : 35-45),  their  call  to  be  constant  at- 
tendants, preachers  or  evangelists  (ch. 
1 : 16-20),  and  their  selection  as  apos- 
tles here  related.  After  this  they  were 
miraculously  endowed,  and  sent  out  on 
a mission  to  tlie  Jews  (Matt.  10  : 1-4) ; 
see  on  ch.  6 : 7.  The  two  accounts  are 
very  similar.  But  Luke  alone  records 
that  Jesus  passed  the  night  in  prayer, 
while  Mark  alone  gives  the  reasons  for 
the  appointment  of  the  Twelve. 

13.  A mountain*  The  mountain^ 


A.D.  28. 


MARK  III. 


G3 


14  And  lie  ordained  twelve,  that  they  should  be  with 
him,  and  that  he  might  send  them  forth  to  preach, 

15  and  to  have  power  to  heal  sicknesses,  and  to  cast 


one  familiarly  so  called.  There  are 
several  mountains  on  the  west  side  of 
the  Sea  of  Galilee.  Some  regard  the 
expression,  the  mountain,  to  mean  the 
highlands  in  distinction  from  the  low- 
lands on  the  sea-shore.  Into  the  moun- 
tain is  a common  expression  signifying 
in  among^  into  the  region  of  the  moun- 
tain. Thus  in  ch.  18  : 14  and  Luke  21  : 
21,  66,  “ flee  into  the  mountains,”  that 
is,  in  among  the  mountains.  Luke  (6  : 
12,  13)  says  that  Jesus  went  into  the 
mountain  to  pray  and  continued  all 
night  in  prayer,  and  called  his  disciples 
to  him  when  it  was  day. 

Calleth  whom  he  Avould^  in  the 
exercise  of  his  free  and  unlimited 
authority.  How  many  we  are  not  told. 
Probably  a number  of  his  followers 
from  whom  he  selected  the  twelve. 
And  they  came  ; or  went  away  from 
the  multitude,  or  from  their  employ- 
ments to  him. 

14.  He  ordained  twelve o He  con- 
stituted., or  appointed  twelve  of  those  who 
went  to  him.  Luke  (6  : 13)  says,  “ and 
of  them  (or  “/roni  them^’’)  he  chose 
twelve.”  The  number  twelve  is  signifi- 
cant and  frequent  in  Scripture.  It  is  ex- 
pressive of  fullness,  completeness,  and 
strength.  Thus  there  were  the  twelve 
tribes  of  Israel,  the  twelve  stones  of 
the  Urira  and  Thummim  on  the  breast- 
plate of  the  high-priest  (Ex.  28  : 17-21); 
twelve  loaves  of  show-bread  (Lev.  24  : 
5-8) ; the  altar  and  twelve  pillars  which 
Moses  erected  by  Mount  Sinai  (Ex.  24  : 
4) ; the  altar  of  twelve  stones,  by  Elijah 
(1  Kings  18  : 31)  ; the  new  Jerusalem 
with  twelve  foundation  stones,  Rev. 
21  : 14.  The  persons  thus  appointed 
were  called  apostles  (that  is,  persons 
sent  forth,  ch.  6 : 30) ; but  more  com- 
monly in  the  Gospels  the  twelve  (ch.  4 : 
10  ; 6 : 7),  or  the  twelve  disciples  (Matt. 
20  : 17),  or  simply  disciples,  Luke  9 : 12. 

The  reason  of  their  appointment  is 
given,  that  they  should  be  Avith 
him  9 as  constant  personal  attendants 
as  learners  and  witnesses.  They  were 
to  learn  by  liis  example  as  well  as  by 
his  public  and  private  discourses  ; they 
were  to  be  witnesses  of  his  life,  death, 
and  resurrection,  and  thus  prepared  to 
cany  out  his  work  after  his  departure. 
Hence,  though  named  apostles  by  Jesus 


himself  (Luke  6 : 13),  they  are  so  called 
but  once  by  Matthew  (10  : 2),  once  by 
Mark  (6  : 30),  six  times  by  Luke,  and 
not  at  all  by  John.  They  were  discples 
or  learners  ; but  after  the  descent  of  the 
Holy  Spirit,  they  are  called,  in  the  Acts 
and  Epistles,  apostles,  never  disciples. 
“ The  characteristics  of  an  apostle  were 
a direct  call,  a continuous  intercourse 
with  Christ,  personal  observation,  the 
right  of  preaching  universally,  the  gift 
of  miracles.” — Bengel.  A necessary 
condition  of  their  apostleship  was  that 
they  had  seen  the  Lord,  and  were  wit- 
nesses of  him  and  his  resurrection.  Acts 
1 : 8,  21,  22 ; 1 Cor.  9:1;  Acts  22  : 14, 
15.  They  could  therefore  have  no  suc- 
cessors. 

Send  them  out  to  preach,  to  pro- 
claim the  glad  tidings  of  Christ’s  king- 
dom. Thus  they  went  out  two  by 
two,  ch.  6:7;  and  after  the  ascen- 
sion they  “preached  everywhere,”  ch. 
16  : 20.  After  receiving  power  on  the 
day  of  Pentecost,  they  were  to  be 
Christ’s  witnesses,  in  Jerusalem,  Judea, 
Samaria,  and  unto  the  utmost  parts  of 
the  earth.  Acts  1 : 8. 

15.  And  connects  this  with  the  pre- 
ceding verse,  which  should  be  separated 
only  by  a comma.  Jesus  would  send 
them  forth  to  preach  and  to  have 
power  or  authority  to  perform  the  same 
miracles  that  he  x>erformcd.  Their 
preaching  should  be  attested  with  the 
same  evidences  as  his  own.  And  so  it 
was,  ch.  6 : 12,  13 ; 16  : 20.  To  heal 
sicknesses  is  omitted  by  several  of 
the  oldest  manuscripts,  'flic  omission 
makes  the  casting  out  of  the  demons 
more  ]irominent. 

16.  Fouil  CATALOGUES  OP  THE  APOS- 
TLES are  given  in  the  New  Testament, 
which,  with  their  connections,  are  pre- 
sented in  the  following  table.  See  next 
page. 

Thus  it  appears  that  each  catalogue  is 
di^dded  into  three  classes,  the  names  of 
which  are  never  interchanged,  and  each 
class  headed  by  a leading  name.  Thus 
Peter  beads  the  first  class,  Philip  the 
second,  James  the  third,  and  Judas 
Iscariot  stands  the  last,  except  in  the 
Acts,  where  his  name  is  omitted  be- 
cause of  his  apostasy  and  death.  Notice 
the  connective  And,  by  which  Mat- 


64 


MARK  III. 


A.D.  28. 


Matthew  10 : 2. 

Mark  3 : 16. 

Luke  6 : 14. 

Acts  1 : 13. 

1 

Simon  Peter, 

Simon  Peter, 

Simon  Peter, 

Peter, 

2 

A.iid  Andrew, 

And  James,  son  of 

And  Andrew, 

And  James, 

3 

James,  son  of  Zebe- 

Zehedee, 

And  John, 

And  James, 

And  John, 

4 

dee 

And  John. 

And  Andrew. 

And  John. 

And  Andrew. 

5 

Philip. 

And  Philip, 

And  Philip, 

Philip, 

6 

And  BartholomeAv, 

And  bartholomew, 

And  Bartholomew, 

And  Thomas, 

7 

Tiiomas, 

And  Matthew. 

And  Matthew, 

And  Matthew, 

Bartholomew, 

8 

And  Thomas. 

And  Thomas. 

And  Matthew. 

9 

James,  son  of  A1 

x\nd  James,  son  of 

James,  son  of  Al- 

James, son  of  Al- 

10 

pheus, 

And  Lebbeus  Thad 

Alpheus, 

And  Thaddeus, 

pheus, 

And  Simon  Zelotes, 

pheus, 

And  Simon  Zelotes, 

11 

deus, 

Simon  the  Canan 

And  Simon  the  Ca- 

And  Judas,  brother 

And  Judas,  brother 

12 

ite, 

And  Judas  Iscariot. 

nanite. 

And  Judas  Iscariot. 

of  James, 

And  Judas  Iscariot. 

of  James. 

thew  enumerates  the  apostles  two  by 
two  ; Mark  and  Luke  one  by  one ; and 
Luke  in  the  Acts,  mixedly.  Even  such 
small  differences  go  to  show  the  inde- 
pendent origin  of  the  Gospels. 

And  Simon  he  surnamed  Peter, 
Literally,  he  placed  upon  Simo7i  the  name 
Petei\  he  added  the  name,  surnamed 
him.  A surname  points  to  authority  or 
sovereignty  in  the  giver  and  eminence 
in  the  receiver,  Gen.  17  : 5,  15  ; 32  : 28 ; 
Num.  13  : 16 ; Acts  4 : 36.  Simon  is 
contracted  from  Simeon,  and  means 
hearkening  ; Peter  signifies  a 8tone^  equi- 
valent to  the  Aramaic  Cephas^  first  given 
him  as  a surname  at  his  introduction 
to  Jesus,  John  1 : 42.  Jesus  doubtless 
repeated  the  surname  at  this  time  ; 
Peter  was  the  name  by  which  he  was 
generally,  though  not  always  (Acts  15  : 
14),  designated  as  an  apostle.  It  was 
given  him  in  allusion  to  his  hardy  cha- 
racter, noted  for  decision  and  boldness, 
and  to  the  conspicuous  position  he 
should  hold  amongthe  apostles,  in  sub- 
ordination to  Clirist,  as  one  of  the  great 
foundations  of  the  Church,  Eph.  2:20; 
Rev.  21  : 14. 

Not  only  is  the  name  significant,  but 
also  its  position  at  the  head  of  the  four 
catalogues  of  the  apostles.  He  Avas 
among  the  first  who  recognized  Jesus 
as  the  Messiah  (John  1 : 40-42),  and 
Avith  Andrew,  his  brother,  the  first  call- 
ed to  be  a constant  attendant  of  Jesus, 
ch.  1:16-18.  He  Avas  spokesman  of 
the  apostles,  as  in  Matt.  16  ; 16 , and  the 


chief  speaker  on  the  day  of  Pentecost. 
He  Avas  also  the  first  to  carry  the  gos- 
pel to  the  Gentiles,  Acts  ch.  10.  Thus 
Peter  may  be  said  to  have  opened  the 
kingdom  of  heaven  to  both  Jews  and 
Gentiles.  But  though  prominent  and 
foremost  among  the  apostles,  he  was 
not  over  them  nor  above  them.  That  he 
had  no  superiority  of  rank  is  evident 
from  1 Pet.  5 : 1,  where  he  describes 
himself  as  “a  fellow  elder,”  and  from 
the  fact  that  Paul  in  Gal.  2 : 7-9  speaks 
of  him  as  one  of  the  “pillars”  together 
Avith  James  and  John,  compares  him  as 
an  apostle  to  the  circumcision  to  him- 
self as  an  apostle  to  the  uncircuracision, 
and  rebukes  him  as  an  equal.  That  the 
apostles  Avere  all  equal  in  rank  appears 
from  Matt.  18  : 18 ; 19  : 27,  28;  20  : 25, 
26,  28;  23  : 8;  John  20  : 21-^ ; Acts 
1 : 8. 

The  most  we  know  of  Peter  is  derived 
from  the  Gospels  and  the  Acts  of  the 
Apostles.  The  latter  book  traces  him 
to  the  Council  at  Jerusalem.  After 
this  he  w^as  Avith  Paul  at  Antioch  (Gal. 

2 : 11),  labored  at  Corinth  (1  Cor.  1:2; 

3 : 22),  and  at  Babylon,  Avhere  he  Avrote 
his  first  Epistle,  1 Pet.  5 : 13.  According 
to  a tradition  which  may  be  considered 
in  the  main  reliable,  he  visited  Rome 
in  the  last  year  of  his  life,  and  suffered 
martyrdom  by  crucifixion  under  the 
reign  of  Nero. 

17.  James  the  son  of  Zehedee. 

The  name  is  the  same  as  Jacob,  mean- 
ing supplauter.  It  is  applied  to  three 


A.D.  28. 


MARK  III. 


G5 


16  out  devils.  And  "Simon  ^he  surnamed  Peter;  " Mt.  4. 18;  l Pet. 

17  and  James  the  son  of  Zebedee,  and  ^ Jolui  the  brotlier  x John  i.  42. 

of  Janies ; and  he  surnamed  them  Boanerges,  which  y Mt.  4. 2i ; Ac.  12. 

18  is,  ® The  sons  of  thunder : and  Andrew,  and  ^Philip,  2.3-  i 

and  Bartholomew,  and  Matthew,  and  " Thomas,  and  John  1. 1";  2 John 

1.  1 ; Kev.  1.  1,  9.  “ Is.  58.  1.  John  1.  43-46.  « John  20.  24-29. 


persons  in  the  New  Testament.  This 
is  James  the  greater  or  elder,  and  is 
never  mentioned  in  the  New  Testament 
apart  from  John  his  brother.  They 
-were  selected  with  Peter  to  witness  the 
restoration  of  Jairus’  daughter  (ch.  5 : 
42),  the  transfiguration  (cli.  9 : 2),  and 
the  agony  in  Getlisemane,  ch.  14  : 23. 
James  was  the  first  martyr  among  the 
apostles,  being  slain  with  the  sword  by 
Herod  Agrippa  I. , Acts  12  : 2. 

John  9 wliose  name  means  graciously 
given  hy  Jehovah^  was,  next  to  Peter,  the 
most  noted  of  the  twelve,  and  charac- 
terized by  a wonderful  mingling  of 
gentleness  and  firmness.  He  belonged  to 
a family  of  influence,  as  is  evident  from 
his  acquaintance  with  the  famil}^  of  the 
high-priest  (John  18  : 15),  and  was  in 
easy  circumstances,  since  he  became 
responsible  for  the  maintenance  of  his 
Lord’s  mother,  John  19  : 26,  27.  After 
the  ascension  of  Jesus  he  resided  at 
Jerusalem.  About  A.D.  65  he  removed  to 
Ephesus,  and  for  many  years  labored  in 
Asia  Minor.  He  survived  all  the  apos- 
tles, and  died  at  Ephesus  about  A.D.  100, 
being  then  according  to  Epiphanius 
ninety-four  years  old,  but  according  to 
Jerome  a hundred. 

Surnamed  them  Boanerges.  Pro- 
bably a Greek  moditication  of  the  Ara- 
mean  pronunciation  of  the  Hebrew 
Beni-regesh^  meaning  in  Hebrew  sons  of 
a tumultuous  throng  (Ps.  64  : 2),  and  in 
Syriac  sons  of  thunder.  The  exact 
signiticance  of  this  surname  has  been 
much  debated.  It  is  most  natural  to 
regard  it  as  an  appellation  of  praise  and 
descriptive  of  their  spiritual  character. 
It  is  very  improbable  that  the  surname 
bestowed  on  Peter  should  be  one  of 
praise  and  that  on  James  and  John,  as 
some  suppose,  an  epithet  of  censure. 
The  application  of  the  surname  to  the 
two  brothers  should  not  be  too  limited. 
It  was  doubtless  descriptive  of  their 
vehement  and  zealous  spirit,  ch.  9 : 38; 
10  : 37;  Luke  9 ; 54;  John  18  : 15,  16  ; 
19 : 26  ; Acts  4 : 13.  Also  of  their  minis- 
terial power.  “The  thunderbolt  is  the 


son  of  thunder,  as  it  accompanies  the 
crash  from  the  rent  clouds.” — Hiller. 
That  James  should  have  been  the  first 
martyr  of  the  apostles,  and  that  Herod 
should  have  singled  him  out  as  his  first 
victim  when  he  stretched  forth  his  hand 
to  oppress  certain  of  the  church,  is  best 
explained  by  supposing  him  very  earnest 
and  powerful  in  his  preaching  and 
labors  as  an  apostle.  The  ministerial 
power  of  John  may  be  inferred  from 
the  fact  that  he  is  so  frequently  associ- 
ated with  Peter  in  the  Acts  (3 : 1 ; 8 : 14). 
John  was  indeed  passively  gentle,  but 
positively  earnest,stern, and  even  severe, 
1 John  1 : 6 ; 2 ; 4,  22 ; 3 : 8, 17  ; 4 : 3,  20. 
His  utterances  of  truth  were  solemn  and 
profound,  especially  respecting  the 
Christ,  the  Word,  in  his  Gosx:)el  and 
Epistles,  and  the  future  in  the  Apoca- 
lypse. This  is  the  only  place  where  this 
surname  is  found  in  the  New  Testament. 
That  it  was  not  commonly  used  like 
the  name  Peter  may  be  explained  by  the 
fact  that  it  was  a collective  one ; they 
were  conjointly  named  Boanerges. 

18.  Andrew.  In  Matthew  and 
Luke  (see  on  ver.  16)  Andrew  is 
placed  immediate!}"  after  Peter.  But 
Luke  in  the  Acts,  the  same  as  Mark 
here,  places  Andrew  after  James  and 
John.  Compare  ch.  13  : 8.  The  se- 
paration of  the  name  of  Andrew  from 
that  of  his  brother  Peter  may  be  ex- 
plained by  the  fact  that  they,  like 
Peter,  received  a surname  from  Jesus, 
that  they  were  illustrious  as  “ sons  of 
thunder,”  and  that  they  are  frequently 
associated  with  Peter,  as  at  the  trans- 
figuration. See  first  j^aragraph  on 
ver.  17. 

Andrew  was  a name  of  Greek  origin, 
and  was  in  use  among  the  Jews.  It  is 
derived  from  a word  that  means  man, 
and  may  have  been  ajiplied  to  him  on 
account  of  his  manly  sxfirit.  He  be- 
longed to  Bethsaida  (John  1 : 44),  and 
was  a disciple  of  John  the  Baptist,  and 
had  the  honor  of  leading  his  brother 
Peter  to  Christ,  John  1 : 40,  41.  He  re- 
sided afterward  at  Capernaum,  ch.  1 : 


66 


MARK  III. 


A.D.  28. 


^ James  the  son  of  Alphajus,  and  ^Thaddoeus,  and  ^ Ac.  15. 13;  Jam. 
19  Simon  the  Canaanite,  and  Judas  Iscariot,  which  g Lk.'o.io;  judei. 
also  betrayed  him.  ^ Lk.  6. 15 ; Ac.  i. 


29.  lie  appears  in  connection  with 
feeding  the  live  thousand  (John  6 : 8), 
afterward  as  the  introducer  of  certain 
Greeks  to  Jesus  (John  12  : 22),  and  al- 
so with  Peter,  James,  and  John, 'ask- 
ing concerning  the  destruction  of  the 
temple,  Mark  13  : 3.  Of  his  subse- 
quent history  and  labors  nothing  is 
certainly  known.  Tradition  assigns  Scy- 
thia, Greece,  and  Thrace  as  the  scenes 
of  his  ministry.  He  is  said  to  have 
been  crucified  at  Patrae,  in  Achaia,  on 
a cross  in  the  shape  of  X,  which  is 
therefore  called  St.  Andrew’s  cross. 

Philip.  A name  of  Greek  origin, 
meaning  lover  of  horses.  He  was  a 
native  of  Bethsaida,  a disciple  of 
John  the  Baptist,  and  called  by  our 
Lord  the  day  after  the  naming  of 
Peter,  John  1 : 43.  He  is  mentioned  in 
connection  with  feeding  the  five  thou- 
sand ; as  introducing  with  Andrew  cer- 
tain Greeks  to  Jesus ; and  as  asking, 
after  the  last  supper,  “ Lord,  show  us 
the  Father  and  it  sufficeth  us,”  John  6 : 
5-7  ; 12  : 21 ; 14  : 8-10.  Of  the  labors 
and  death  of  Philip  nothing  is  cer- 
tainly known.  A tradition  says  that 
he  preached  the  gospel  in  Phrygia,  and 
suffered  martyrdom.  He  doubtless 
had  also  a Hebrew  name. 

Bartholomew.  The  Hebrew  form 
is  Bar-Tholmai,  or  son  of  Tholmai,  the 
latter  meaning  rich  in  furrows^  or  culti- 
vated fields^  the  whole  name  implying, 
as  some  suppose,  rich  fruit.  It  is  the 
patronymic,  as  is  generally  supposed, 
of  Nathaniel  of  Cana  of  Galilee.  In  the 
first  thi-ee  Gospels,  Philip  and  Bartholo- 
mew are  constantly  named  together, 
and  Nathaniel  is  nowhere  mentioned; 
while  in  the  fourth  Gospel  Philip  and 
Nathaniel  are  similarly  combined,  but 
nothing  is  said  of  Bartholomew,  John 
1 : 45  ; 21  : 2.  According  to  tradition, 
he  labored  in  India  (Arabia  Felix  is 
sometimes  called  India  by  the  ancients), 
and  was  crucified  either  in  Armenia  or 
Celicia. 

Matthew  was  also  called  Levi  the 
son  of  Alphoous.  See  on  ch.  2 : 14  ; 
Luke  5 : 27.  His  residence  was  at 
Capernaum,  and  his  profession  a pub- 
lican. His  great  humility  is  shown 
by  styling  himself  in  his  Gospel  “Mat- 


thew the  publican”  (Matt.  10:  3); 
in  his  comparative  silence  in  regard 
to  leaving  all  and  following  Jesus, 
and  to  the  great  feast  he  gave  at 
his  house,  both  of  which  are  told 
us  by  Luke  (5  : 28,  29).  His  name  ap- 
pears for  the  last  time  in  the  New 
Testament  among  the  eleven  in  Acts 
1 : 13.  Tradition  assures  us  that  he 
preached  the  gospel  for  several  years 
in  Palestine.  Earlier  traditions  state 
that  he  died  a natural  death,  but  a 
later  one  says  that  he  suffered  martyr- 
dom in  Ethiopia. 

Thomas  was  also  called  Didymus 
(John  11  : 16),  both  meaning  a twin^ 
the  former  Aramaean,  the  latter  Greek. 
He  was  probably  from  Galilee.  He 
was  impulsive  (John  11  : 16),  of  an  in- 
quiring mind  (John  14  : 5-6),  and  slow 
to  be  convinced,  John  20  : 24-29.  Tra- 
dition affirms  that  he  preached  the 
gospel  in  India,  and  suffered  martyr- 
dom. 

James  the  son  of  Alpheiis  is 

also  called  James  the  less  or  the 
younger,  ch.  15  : 40.  His  father  is 
probably  not  the  same  as  the  father  of 
Matthew,  but  is  generally  thought  to 
be  identical  with  Cleophas  or  Clopas, 
John  19  : 25.  Alphaeus  and  Clopas 
are  but  different  ways  of  expressing 
the  same  Hebrew  name.  Some  sup- 
pose him  to  be  James,  the  brother  or 
cousin  of  our  Lord  (John  19  : 25  ; Luke 
24  : 10) ; and  that  he  had  a brother 
Joses,  Matt.  27  : 56. 

Thaddeus.  the  surname  of  Leb- 
beus.  Matt.  10  : 3.  By  comparing  the 
four  catalogues  of  tl  e ai)ostles,  it  ap- 
pears that  he  was  also  called  Judas, 
the  brother  ot  James,  or  as  some  supply, 
thesQoi  of  James,  Luke  6 : 16.  He  was 
the  “Judas,  not  Iscariot,”  John  14: 
22.  It  has  been  common  to  regard 
Lehbeus  and  Thadcleus  as  allied  names, 
being  derived  from  Hebrew  or  Ara- 
msean  words,  the  former  denoting 
heart  and  the  latter  breast,  and  hence 
denoting  tbe  hearty,  the  coitrageous. 
This  is,  however,  doubtful.  Judas 
means  renoiimed.  Some  regal'd  him  the 
author  of  the  Epistle  of  Jude;  but 
others  think  that  the  author  of  that 
epistle  was  Jude  the  Lord’s  brother. 


A.D.  28. 


MARK  III. 


G7 


Jesus  charged  Jnj  his  relations  with  madness^  and  In/  the 
scribes  and  Pharisees  with  being  in  league  with  Satan, 

20  AND  they  went  into  an  house.  And  the  multi- 
tude coineth  together  again,  ‘ so  that  they  could  not  i ch.  6.  31. 

21  so  much  as  eat  bread.  And  when  his  ^ friends  k yer.  31. 


Simon  the  Caiiaanite.  Kather, 
the  Qaiianite  (Greek  kananaios)^  an 
inhabitant  of  Cana.  Some  suppose 
that  he  was  called  Canauite  (Greek 
kananites)^  a zealot,  according  to  its 
Hebrew  etymology.  He  is  called 
Simon  Zelotes  by  Luke  in  his  Gospel 
(6  ; 15),  and  in  the  Acts  (1  : 13),  pro- 
bably on  account  of  his  former  zeal  for 
the  law,  and  possibly  as  expressive  of 
his  character.  The  name  also  distin- 
guished him  among  the  apostles  from 
Simon  Peter.  It  has  been  thought  that 
he  took  it  from  having  belonged  to  a 
political  sect  known  among  the  Jews  as 
Zealots.  This  was  probably  not  the 
case,  as  the  party  bearing  that  name 
do  not  appear  in  Jewish  history  till 
after  the  time  of  Christ.  He  is  only 
mentioned  in  the  New  Testament  in 
the  four  catalogues. 

19.  Judas  Iscariot,  that  is,  Juda.% 
wan  of  Karioth,  probably  a native  of 
Karioth,  a small  town  in  the  tribe  of 
Judah,  Josh.  15  : 25.  He  was  probably 
the  only  one  of  the  apostles  who  was 
not  by  birth  a Galilean.  His  father’s 
name  was  Simon,  John  6 : 71.  He  car- 
ried the  bag,  and  appropriated  part  of 
the  common  stock  to  his  own  use, 
John  12  : 6.  The  climax  of  his  sins 
was  the  betrayal  of  Jesus,  which  was 
speedily  followed  by  suicide.  His  in- 
famous character  doubtless  accounts 
for  the  position  of  his  name  as  last  on 
each  of  the  catalogues  in  the  Gospels. 
Also.  Besides  being  an  apostle,  he 
betrayed  him,  delivered  him  uj)  into 
the  power  of  the  authorities.  An 
apostle  and  aUo  a traitor  (Luke  0 : 16), 
a terrible  addition,  and  fearful  guilt. 
It  was  a part  of  infinite  wisdom  that 
Christ  should  have  chosen  his  betrayer 
among  the  twelve.  God  works  even 
t!i rough  wicked  men,  as  in  the  case  of 
Balaam.  The  churches  of  Christ  must 
not  expect  absolute  purity  on  earth ; 
some  of  the  chaff  must  remain  among 
the  wheat.  The  defection  of  those 
who  have  been  regarded  great  in  the 
church  will  not  cause  its  ruin. 

19-30.  Jesus  ciiakged  with  mad- 


ness BY  HIS  RELATIONS,  AND  WITH 
BEING  IN  LEAGUE  WITH  SaTAN  BY  THE 
SCRIBES  AND  PHARISEES.  His  replies. 
The  blasphemy  against  the  Holy  Spirit, 
Matt.  12:22-37;  compare  Luke  11: 
14-23.  Mark’s  account  is  the  shortest, 
but  very  life-like.  Both  Matthew  and 
Mark  exhibit  striking  evidences  of  in- 
dependent narratives. 

19.  They  went  into  a house. 
Rather,  Theij  come,,  etc.  The  meaning 
probably  is  that  given  in  the  margin  of 
the  common  version,  and  long  before 
by  Wiclif.  They  came  home,,  that  is,  to 
Capernaum  (Matt.  9:1),  the  head' 
quarters  and  center  of  their  operations. 
See  on  ch.  2 : 1,  where  house  seems  to 
be  used  in  the  same  sense. 

Some  time  intervened  between  the 
selection  of  the  apostles  (the  account 
of  which  ends  with  the  first  part  of 
this  verse)  and  the  return  to  Caper- 
naum nai  rated  at  the  end  of  the  verse. 
Mark  omits  the  Sermon  on  the  Plain 
(Luke  6 : 17-49)  and  the  intervening 
events  Luke  7 : 1 to  8 : 3.  During  this 
time  occurred  the  second  preaching 
tour  throughout  Galilee  (Luke  8 : 1-3), 
which  probably  occupied  two  or  three 
months  of  the  summer  of  A.D.  28.  See 
author’s  Harmony  on  §§  54-62. 

20.  The  multitude  cometh  to- 
gether again.  The  gathering  and 
greatness  of  the  crowd  is  most  vividly 
described.  In  a former  entrance  into 
Capernaum  (ch.  2 : 1,  2),  they  filled  the 
house  so  that  there  was  no  longer 
room,  even  at  the  door.  Afterward 
the  vast  multitude  thronged  him  by  the 
seaside,  ch.  3:9,10;  now  the  multi- 
tude gathers  again,  and  is  so  great 
and  constant  that  they — that  is,  Jesus 
and  his  disciples — could  not  even  eat 
bread.  They  could  not  find  time  or 
oiiportunity  to  take  their  meals,  since 
the  throng  continued,  and  people  were 
coming  and  going  all  day  long. 

21.  Ilis  friends.  Not  his  disciidcs, 
for  they  were  with  him,  but  his  rela- 
tions, kindred.  See  on  ver.  31.  Tliey 
went  out ; from  tlieir  house  or  houses 
where  they  were  living  or  stoiipiiig  at 


68 


MARK  III. 


A.D.  28. 


heard  of  it^  they  went  out  to  lay  hold  on  him : ^ for  i John  7. 5 ; 10. 20. 
they  said,  He  is  beside  himself.  24-  Lk 

22  And  the  scribes  which  came  down  from  Jerusalem  11.  ’ 15  • M’t.  9. 
said,  ""He  hath  Beelzebub;  and.  By  the  prince  of 
the  devils  casteth  he  out  devils.  10.  20.  ’ " ’ 


Capernaum.  To  suppose  them  coming 
from  Nazareth  is  unnecessary.  Jesus 
may  not  have  remained  in  the  house,  but 
have  gone  out  in  the  open  air  to  teach 
and  heal.  That  a table  may  have  been 
spread  in  the  house  is  consistent  with, 
though  not  a necessary  inference  from, 
the  last  clause  of  the  preceding  verse. 
Hay  hold  on  him*  Seize  him,  take 
him,  so  as  to  restrain  him.  For  in- 
troduces the  reason.  They  said* 
His  kinsmen  who  went  out  to  take 
him  ; not  “ it  was  said,”  as  some  sup- 
pose. Beside  himself*  He  is  out 
of  his  mbid^  imprudently  carried  away 
with  earnestness  and  excitement.  “ It 
is  designedly  ambiguous,  inasmuch  as 
the  beside  himself  may  mean,  in  a good 
sense,  the  being  for  a season  rapt  into 
ecstasy  by  religious  enthusiasm  (2  Cor. 
5 : 13),  as  well  as  in  a bad  sense,  he 
being  permanently  insane.  In  his 
ecstasy,  he  is  no  longer  master  of 
himself.” — Lange,  Com.  on  Mark. 

22.  The  scribes*  8ee  on  ch.  1 : 22. 
Which  came  down  from  Jerusa- 
lem ; to  watch  the  movements  of  Jesus. 
‘‘The  expression  is  too  definite  to  be 
explained  of  a mere  accidental  presence, 
or  a coming  down  on  other  business.” 
— J.  A.  Alexander.  Matthew  (12:  24) 
says  they  were  Bharisees.  The  healing 
of  the  impotent  man  at  the  pool  of 
Bethesda  on  the  Sabbath  (John  5 : 8-10), 
had  a little  time  before  aroused  opposi- 
tion at  Jerusalem.  The  Sanhedrim  had 
doubtless  heard  of  his  popularity  in 
Galilee,  and  of  his  healing  on  the  Sab- 
bath there,  ch.  3 : 1-6.  It  is  not  un- 
likely, therefore,  that  they  sent  these 
scribes  who  belonged  to  the  strictest 
party,  the  Pharisees,  to  watch  and  op- 
pose him.  So  they  had  once  sent  a de- 
putation to  ask  John  the  Baptist  who 
he  was  (John  1 : 19) ; and  if  they  had 
sent  one  to  John  against  whom  they 
were  making  no  special  opposition, 
much  more  would  they  likely  send  an 
embassy  into  Galilee  to  watch  and  ques- 
tion Jesus,  whom  tliey  were  already 
systematically  and  malignantly  oi)pos- 
ing. 

Said*  The  reason  of  their  malicious 


charge  was  a most  wonderful  miracle 
in  healing  a blind  and  dumb  demoniac. 
Matt.  12  : 22-24.  The  people  who 
witnessed  it  were  filled  with  astonish- 
ment, and  in  their  surprise  they  asked, 
“Is  this  the  son  of  David,”  the  Mes- 
siah? The  Pharisaic  scribes  heard  it. 
They  could  not  deny  the  miracle.  They 
must  also  acknowledge  something  more 
than  human  power,  and  in  their  hatred 
to  Jesus  they  charge  him  with  being  in 
league  with  Satan.  He  hath  Beelze- 
bub* He  is  possessed  with  Satan. 
Satan  is  in  him  or  with  him,  and  thus  he 
has  power  over  inferior  evil  spirits. 
The  other  evangelists  nowhere  state  this 
charge.  Matt.  9 : 34;  10  : 35;  12  : 24; 
Luke  11  : 15.  Beelzebub^  or  rather 
Beelzcbnl^  according  to  the  Greek,  was  a 
name  applied  by  the  Jews  to  Satan 
(ver.  23),  and  immediately  explained  as 
the  prince  of  the  devils, that  is, chief 
ruler,  presider  over  demons^  sec  on  ch. 
1 : 13,  23,  32.  The  name  is  variously 
explained.  Thus  by  some  it  is  supposed 
that  the  name  Baalzebub,  lord  of  flies, 
the  fly-god  of  Ekron  (2  Kings  1 : 2),  was 
changed  to  Baalzebul  or  Beelzebul,  lord 
of  dung.,  dung-god,  expressive  of  con- 
tempt, and  applied  to  Satan  as  the 
prince  of  all  idolatry  and  impurity.  But 
although  Lightfoot  (Hor.  Heb.  Matt.  12 : 
24 ; Luke  11  : 15)  has  shown  that  Zebul 
occurs  in  the  Talmudic  writers,  in  the 
sense  of  duug  andJi^^A,  and  is  by  them 
applied  in  this  sense  to  idols,  yet  in  the 
Hebrew  Scriptures  it  never  occurs  in 
that  sense,  but  means  a habitation.,  a 
house.  Hence  others  suppose  Beelzebul 
to  mean  lord  of  the  habitation.,  master  of 
the  house.,  and  thus  applied  to  Satan  as 
the  lord  of  idolatry,  or  demons,  and  the 
kingdom  of  darkness.  Thus  Jesus  in 
Matt.  16  : 25  may  be  regarded  as  repre- 
senting himself  in  contrast,  as  the  true 
“master  of  the  house.”  The  latter  is 
the  better  explanation.  Satan  is  the 
great  usurper.  The  epithet  in  the 
mouth  of  a Jew  was  one  of  the  most 
contemptuous  he  could  use.  And  these 
Avily  scribes  from  Jerusalem,  in  their 
hatred,  rather  than  to  acknoAvledge  the 
sui^erhuman  power  of  Jesus  to  be  of 


A.D.  28. 


MARK  III. 


69 


23  " And  he  called  them  unto  and  said  unto  them  « Mt.  12. 25 ; Jud?. 

24  in  parables,  How  can  Satan  cast  out  Satan  ? And  ^ ^ 
if  a kingdom  be  divided  against  itself,  that  king-  ’ 

25  dom  cannot  stand.  And  if  a house  be  divided 

26  against  itself,  that  house  cannot  stand.  And  if 
Satan  rise  up  against  himself,  and  be  divided,  lie 

27  cannot  stand,  but  hath  an  end.  ^No  man  can  enter  40.  24;  Mt. 
into  a strong  man’s  house,  and  spoil  his  goods,  ex- 

cept  he  will  first  bind  the  strong  man ; and  then  he 


God,  chose  the  fearful  alternative  of 
ascribing  it  to  the  devil. 

23.  He  called  them.  The  Phari- 
sees had  made  this  infamous  charge 
not  in  the  hearing  of  Jesus,  but  to 
some  of  the  people.  But  Jesus  knew 
their  words  and  their  thouglits,  their 
malignant  feelings  and  purposes,  Matt. 
12  ; 25  ; compare  Luke  11 : 15,  17.  B y 
parables.  By  similitudes  and  com- 
parisons; as  kingdom^  house^  strong 
man,  vers.  24-27.  Jesus  replies,  first  by 
showing  the  absurdity  of  the  charge  : 
How  can  Satan  cast  out  Satan? 
How  can  he  fight  against  himself?  To 
do  this  he  would  be  self-contradictory, 
fighting  for  God  and  against  his  own 
nature  and  kingdom ; he  would  lose  his 
own  distinctive  character,  and  be  no 
longer  Satan.  The  mere  asking  the 
questions  shows  the  absurdity  and  the 
impossibility  of  Satan  fighting  against 
his  own  agents  and  representatives  in 
the  world.  Satan  means  adversary, 
see  note  on  ch.  1 : 13. 

24.  Ills  first  illustration  is  from  a 
kingdom  divided  against  itself^ 
a state,  a government  not  merely  rent 
by  internal  strifes,  but  fighting  against 
itself,  its  i30wer,  representatives,  agents. 
In  such  a case  that  kingdom  cannot 
stand 9 be  made  to  stand,  or  be  estab- 
lished. A kingdom  must  have  unity 
or  it  will  be  destroyed.  If  it  is  divided 
and  at  war  against  its  own  existence  it 
will,  such  a state  of  things  continuing, 
be  brought  to  a desolation. 

25.  The  second  illustration  is  from  a 
house,  a family.  Divided  against 
itself;  divided  against  its  own  in- 
terests and  existence.  Similar  sayings 
were  doubtless  common  among  the 
Jews.  Thus  we  “ read  in  the  writings 
of  the  Jews,  ^jery  hoitaein  which  there  in 
a division^  at  the  end  shall  come  to  desola- 
tion, (Derech.  Eretz,  c.  5.)” — Dk.  Gill. 

26.  So  if  Satan  rise  up  against 
himself,  if  1 as  a reiiresentatiyc  of  | 


Satan,  or  if  Satan  through  me  has  risen 
up  against  himself,  as  he  is  represented 
by  demons  in  men,  and  is  divided 
against  himself,  broken  into  factions 
and  warring  against  his  own  interest, 
he  cannot  stand,  he  can  not  be  made 
to  stand,  hut  hath  an  end  to  his 
power  and  kingdom.  See  Matt.  12  : 26, 
where  it  is  recognized  that  Satan  has  a 
kingdom,  but  being  an  usurper,  he  is 
never  called  king.  Yet  he  is  called 
“ prince  of  this  world”  (John  12  : 31 ; 
14:30;  16:11),  and  “prince  of  the 
power  of  the  air,”  Eph.  2 : 2.  Hatred 
and  strife  indeed  prevail  in  his  kingdom, 
but  there  is  among  the  devil  and  all  his 
subjects  a unity  in  their  enmity  to  God 
and  man,  and  neither  he  nor  they  will 
deliver  any  from  their  cruel  tyranny. 
Should  Satan  turn  against  himself  he 
would  also  have  an  end  in  the  sense  that 
he  would  cease  to  be  what  he  is. 

27.  Mark  here  passes  over  an  argu- 
ment, recorded  by  Matthew  (12  : 26, 
27),  drawn  from  a similar  power 
which  the  disciples  of  the  Pharisees 
professed  to  exercise  in  some  cases 
over  demons.  He  comes  at  once  to 
the  final  illustration  which  concludes 
the  argument,  showing  from  the  nature 
of  the  case  that  Jesus  was  the  opposcr 
of  Satan,  and  superior  to  him  and  all 
his  hosts.  No  man.  Some  ancient 
manuscripts  begin  with  hut.  But  no 
one.  Strong  man’s  house.  Not 
strong  one's  house,  referring  to  Satan  as 
some  have  supposed,  but  strong  yuan'' s 
house,  referring  to  what  occurs  among 
men.  The  illustration  is  drawn  from 
life.  Spoil  his  goods.  Pillage, 
plunder  his  goods,  inq^lements,  tools, 
and  household  stuff.  A strong  man’s 
house  is  entered  and  plundered,  not  by 
himself  or  friends,  but  by  an  enemy 
who  is  stronger  than  he,  who  first  binds 
him,  and  ihan  plunders  his  house,  bis 
agents,  instruments,  tools,  furniture, 
and  treasures.  Tims  Jesus  did  in  Cast- 


70 


MARK  III. 


A.D.  28. 


28  will  spoil  his  house.  Verily  I say  unto  you,  pAII 
sins  shall  be  forgiven  unto  the  sons  of  men,  and 
blasphemies  wherewith  soever  they  shall  blaspheme : 

29  ^ but  he  tliat  shall  blaspheme  against  the  Holy  Spirit 
hath  never  forgiveness,  but  is  in  danger  of  eternal 

30  damnation.  Because  tliey  said,  He  hath  an  unclean 
spirit. 


P Is.  1.  18 ; 55.  7 ; 
Eze.  33.  11  : Lk. 
12.  10  ; 1 Tim.  1. 
33-15  ; 1 John  1. 
7,  9. 

Lk.  12.  10  ; Ac. 
7.  51 ; Heb.  6.  4; 
10.  26, 29  ; 1 John 
6.  16. 


ing  out  demons,  who  were  the  agents 
and  instruments  of  Satan’s  household. 
The  only  conclusion  then  was,  that 
Satan  was  overpowered  and  conquered, 
cast  out  and  judged,  John  12  : 31 ; 16  : 
11  ; Luke  10  : 18. 

28.  Jesus  now  gives  the  Pharisees  a 
solemn  warning  against  a sin  they 
were  in  danger  of  committing.  Verily, 
I say  unto  you.  A solemn  and  au- 
thoritative expression  often  used  by  our 
Savior  when  he  was  about  to  utter  a 
momentous  truth,  or  to  reveal  some 
new  fact  to  men,  ch.  8 : 12;  9:1,  41 ; 
10  : 15,  29,  etc.  Verily  or  t7'nly  is  the 
translation  of  the  Hebrew  amen  which 
Jesus  often  used  at  the  beginning  of  a 
sentence  to  give  it  force.  As  emphat- 
ically the  lawgiver  of  his  people,  he 
could  speak  with  an  authority  above 
all  other  teachers.  He  is  also  the 
Ame7i,  the  faithful  and  true  witness. 
Rev.  3 : 14.  Jesus  first  declares  that 
all  sins  in  general  will  be  forgiven 
the  sons  of  men.  They  will  not  all 
be  committed  and  hence  not  all  for- 
given in  a single  individual;  but  all 
sins  committed  by  the  different  mem- 
bers of  the  human  race,  will  be  for- 
given in  different  individuals  except 
the  one  about  to  be  specified.  Then  he 
speaks  of  a particular  class  of  sins, 
which  are  the  most  heinous,  namely 
blasphemy,  or  rather  blas2Jhemie(iy 
those,  whatever  they  may  be,  where- 
with they  shall  blaspheme.  To  this 
class  the  one  unpardonable  sin  be- 
longs ; all  others  shall  find  forgiveness 
in  different  individuals.  It  was  nat- 
ural for  Jesus  to  descend  from  sins 
in  general  to  blasphemies  in  particular, 
and  thus  reach  the  deepest  and  black- 
est of  all  sin  which  could  never  find 
forgiveness. 

29.  Blaspheme.  The  word  thus 
translated  primarily  means  to  speak  evil, 
revile,  slander.  Among  the  heathen, 
speaking  evil  of  gods  was  common  as 
well  as  of  men,  and  but  little  thought 
of.  But  among  the  Jews,  reviling  the 
one  true  God  was  regarded  as  a terrible 


and  capital  crime.  Hence  the  word  in 
Scripture  when  applied  to  God  took 
upon  itself  the  stronger  meaning  to  blas- 
pbenie,  to  speak  irreverentl}^  and  im- 
piously to  God,  or  of  God,  or  of  sacred 
things.  As  reviling  a fellow^man  pre- 
supposes a malicious  purpose,  so  blas- 
phemy presupposes  an  impious  inten- 
tion to  detract  from  the  glory  of  God, 
and  to  alienate  the  minds  of  others  from 
the  love  and  reverence  of  God.  Wher- 
ever it  is  spoken  of  in  Scripture  it  is 
also  connected  with  oral  utterance.  An 
idea  of  this  sin  may  be  gained  from 
Lev.  24  : 10-16,  where  the  son  of  an 
Israelitish  woman  blasphemed  the 
name  of  Jehovah,  vented  against  him 
abuse  and  imprecations,  and  he  was 
stoned  to  death.  It  was  a most  heinous 
sin,  and,  amounted  to  treason  under  the 
theocracy.  Another  instance  is  re- 
corded in  2 Kings  18  : 28-35  ; 19  : 1-6, 
where  Jehovah  and  his  perfections  are 
maliciously  reviled.  See  also  Rev.  16  : 
10,  11. 

We  may  conceive  a gradation  of 
blasphemy,  the  highest  being  that 
against  the  Holy  Spirit,  as  God  convict- 
ing, renewing,  and  sanctifying.  Next 
to  this  is  that  against  the  Son  (Matt.  12 : 
32),  as  God  manifested  in  the  flesh,  en- 
gaged in  the  work  of  redemption.  Then 
that  against  the  Father,  or  God,  the 
great  cTriginal  source  of  love  and  mercy, 
or,  as  Whedon  styles  him,  the  oilginal 
background  of  Deity.  And  lowest  of 
all,  speaking  reproachfully  of  sacred 
things. 

What,  then,  is  it  to  blaspheme 
against  the  Holy  Spirit?  It  can^ 
not  be  mere  continued  opposition  to 
the  gospel,  obstinate  impenitence,  or 
final  unbelief ; for  this  is  not  si)ecific 
enough  ; and  besides,  on  the  same  prin- 
ciple by  which  this  is  regarded  un- 
pardonable, every  sin  might  be  styled 
unpardonable  if  the  individual  con- 
tinues to  indulge  in  it.  The  sin,  how- 
ever, was  of  a specilic  kind,  and  seems 
to  have  been  willfully  maligning  and 
vilifying  the  Holy  Spirit.  This  seems 


A.D.  28. 


MARK  III. 


71 


evident  from  the  context  and  the  ac- 
companying circumstances.  The  Phari- 
sees had  attributed  the  j)ower  of  Jesus 
to  Satan,  and  had  used  the  contempt- 
uous epithet,  Beelzebul,  and  had  said, 
“He  has  an  unclean  spirit,”  ver.  oO. 
They  were  guilty  in  this  of  blasphemy 
against  the  Son,  especially  against 
his  ditine  nature.  Compare  Matt.  12  : 
82  and  note.  He  warns  tliem,  therefore, 
that  but  a step  further  and  their  sin 
would  be  unpardonable.  The  sin,  how- 
ever, implies  a atate  of  hearty  malignant 
and  willful  opposition  to  the  Spirit. 
Thus  the  Pharisees,  surrounded  with 
abundant  evidence  that  Jesus  was  the 
Son  of  God,  exercised  a malignant  and 
willful  opposition  to  him,  which  found 
vent  in  abusive  and  infamous  language, 
constituting  blasphemy  against  the  Son, 
Matt.  12  : 82.  So  in  regard  to  blasphemy 
against  the  Holy  Spirit,  there  must  be 
a knowledge  and  a full  intention.  It 
can  be  committed, therefore,  only  where 
a person  is  surrounded  with  the  evident 
manifestations  of  the  Spirit,  and  under 
his  inlluence  ; where  he  knows  and  is 
convicted  that  it  is  the  Spirit,  and  jmt 
in  his  opposition  he  maliciously  and 
willfully  maligns  and  traduces  the  Spirit. 
Compare  1 Tim.  1 : 18,  where  we  learn 
that  Saul  of  Tarsus,  the  hlasphe}aei\ 
obtained  mercy  because  he  did  it  igno- 
rantly in  unbelief.  It  is  more  aggravated 
than  grieving  the  Spirit,  Ei:>h.  4 : 80  ; 
it  is  the  extreme  and  highest  form 
of  resisting  the  Spirit,  Acts  7 : 51. 
Compare  1 John  1:5;  Heb.  6 : 4-8; 
10  : 29 ; 2 Tim.  8:8;  Jude  4,  12,  18. 

Yet,  since  the  Spirit  brings  the  truth 
to  the  heart  in  his  work  of  conviction 
(John  10  : 8-11),  and  this  truth  presents 
Christ,  it  is  difficult  to  conceive  how  a 
person  can  blaspheme  against  the  Holy 
Spirit  without  blaspheming  also  against 
the  Son.  And  if  this  is  so,  then  we 
get  a glimpse  at  the  fact  that  blas- 
phemy against  the  Holy  Spirit,  though 
the  great  fatal  and  unpardonable 
crime,  is  generally  complicated  with 
other  sins,  the  result  of  some  previous 
course  of  sin,  and  inseparably  connect- 
ed with  willful  malignity  and  hardness 
of  heart. 

Since  God  comes  to  the  hearts  of  men 
only  as  the  Holy  Spirit,  sins  against 
the  Spirit  are  the  most  heinous,  being 
the  most  directly  against  God,  and 
blasphemy  against  him  the  extreme  of 
all  sin.  It  is  an  insult  which  always 
oversteps  that  line  between  God’s 


patience  and  his  wrath,  resulting 
in  incorrigible  hardness  of  heart,  and 
in  the  departure  of  the  Spirit  forever. 
Hence  it  is  a sin  which  hath  never  for- 
giveness^ both  from  its  nature  and  the 
consequent  final  departure  of  the 
Spirit. 

Hath  never  forgiveness*  The 
exact  meaning  is  more  clearly  brought 
out  by  translating.  Hath  no  fo7yive)tess 
forever.  The  word  translated  forever 
is  the  noun,  denoting  here  eternal 
duration,  eternity.,  and  points  to  the 
same  duration  in  this  clause  that  its 
adjective  eternal  does  in  the  next. 
Thus  our  Savior  makes  the  strongest 
assertion  possible  both  negatively  and 
positively  : Hath  no  forgiveness  forever., 
blit  is  in  danger  (liable  to)  of 
eternal  damnation , eternal  con- 
demnation and  consequent  punish- 
ment ; or  according  to  the  most  ancient 
manuscripts  and  highest  critical  au- 
thorities, is  guilty  of  eternal  sin.,  that  is, 
never  to  be  blotted  out,  one  that  will 
be  punished  eternally. 

To  the  question,  Can  this  sin  he  now 
committed  ? it  must  be  answered.  Most 
assuredly.  The  Holy  Spirit  is  in  tlie 
world,  among  the  followers  of  Christ, 
convicting  the  world  of  sin,  and  of 
righteousness,  and  of  judgment.  He 
can  be  thus  opposed  and  blasphemed. 
He  comes  in  contact  with  men  ; and 
under  the  light  of  the  gosj^el,  they  have 
all  the  knowledge  necessary  for  com- 
mitting so  terrible  a sin.  The  great 
anxiety  of  many,  however,  especially 
of  those  under  deep  convictions  of  sin, 
lest  they  have  committed  the  unpar- 
donable sin,  is  unnecessary.  Their  anxi- 
ety is  an  evidence  that  they  have  not 
committed  it;  for  their  convictions 
show  the  presence  and  the  striving 
of  the  Spirit,  who  still  says,  “Come.” 
The  spiritually  blind  and  insensible, 
they  who  discover  no  compunctions 
of  conscience  and  no  striving  of  the 
Spirit,  are  the  ones  to  be  alarmed. 
And  to  all  Avho  are  trilling  with 
the  Spirit,  the  fact  that  this  sin 
may  be  committed  should  be  a warn- 
ing. Their  trilling  may  grow  into  a 
resistance  which  shall  be  so  intention- 
al, so  malicious,  and  so  outspoken, 
as  to  constitute  this  extreme  of  all 
sin. 

30.  Mark  gives  the  reason  of  Christ’s 
warning  against  blaspheming  the  Holy 
Spirit.  It  was  because  the  scribes  had 
maliciously  said.  He  hath  aii  uii- 


72 


MARK  III. 


A.D.  28. 


0111^8^8  'mother  and  Irethren, 

31  ‘‘There  came  then  his  brethren  and  his  mother, 

and,  standing  without,  sent  unto  him,  calling  him.  lij.  ’ 


clean  spirit,  which  was  essentially 
their  meaning  when  they  said,  “He 
hath  Beelzebub.”  They  were  guilty 
in  this  contemptuous  language  of  blas- 
pheming the  Son,  especially  his  divine 
nature  (Matt.  12  : 32) ; and  needed  only 
to  exercise  the  same  malicious  spirit 
and  outspoken  opposition  against  the 
Holy  Spirit,  when  he  should  come,  in 
order  to  blaspheme  him.  Some  sup- 
pose that  the  scribes  and  Pharisees 
in  uttering  such  language  regarding 
Jesus  and  his  miracles  did  really  com- 
mit blasphemy  against  the  Holy  Spirit. 
But  of  this  Jesus  gives  no  intimation. 
His  discourse  immediately  after  (Matt. 
12  : 33-37)  is  against  such  a supposi- 
tion ; for  why  should  he  exhort  them 
to  make  their  profession  and  practice 
agree  if  they  had  committed  that  sin 
which  would  put  them  at  once  and  for- 
ever beyond  the  reach  of  salvation? 
Besides,  it  is  not  probable  that  this  sin 
could  be  committed  before  the  descent 
of  the  Spirit  on  the  day  of  Pentecost. 
The  Jews  of  Christ’s  day  were  evident- 
ly not  familiar  with  the  doctrine  of 
the  Trinity,  and  hence  with  the  doc- 
trine of  the  personal  Holy  Spirit. 
These  doctrines  seem  not  to  be  pro- 
minently nor  clearly  revealed  in  the 
Old  Testament.  Their  germs,  however, 
were  there,  and  many  passages  are 
made  more  intelligible  and  the  better 
understood  now  that  they  are  clearly 
revealed  in  the  New  Testament.  The 
coming  of  the  Holy  Spirit,  and  the 
revelation  of  him  as  a manifest  fact  in 
the  church  and  the  world,  took  place  on 
the  day  of  Pentecost.  The  Spirit  in- 
deed descended  on  Jesus,  but  it  was  a 
manifest  fact  only  to  John.  Jesus 
breathed  the  Spirit  upon  his  apostles 
before  his  ascension,  but  it  was  only  a 
manifest  fact  to  them  in  enlightening 
their  minds  to  understand  the  Scrip- 
tures. But  to  the  Jews  and  to  the 
world  at  large,  the  personal  Holy  Spirit 
seems  to  have  been  not  a manifest  fact 
before  the  clay  of  Pentecost.  He  could 
not  therefore  be  intelligently  opposed  ; 
and  without  intelligent  malicious  in- 
tention there  could  be  no  blasphemy. 
Compare  the  ignorance  of  certain  dis- 
ciples of  John,  in  regard  to  the  Holy 


Spirit,  Acts  19  : 2.  See  Article  by  the 
author  on  this  whole  subject  in  Oct. 
number  of  the  Baptist  Quartekly, 
1868,  pp.  445-460. 

31-35.  Christ’s  mother  and  breth- 
ren. Who  they  are  in  the  truest  and 
highest  sense.  Matt.  12  : 46-50;  Luke 
8 : 19-21.  Luke  is  the  briefest.  Mat- 
thew and  Mark  are  similar,  both  pre- 
senting some  graphic  details. 

31.  Then.  Therefore;  supposed  by 
some  to  indicate  the  resumption  of  the 
narrative  from  ver.  21,  concerning  his 
relatives  going  out  to  lay  hold  on  him. 
It  was  while  he  was  yet  speaking  to 
the  people.  Matt.  12  : 46.  Some  of  the 
oldest  manuscripts  have  and  instead  of 
therefore : And  his  brethren,  etc.  It 
should  be  noted  that  Mark  puts  breth- 
ren first,  while  Matthew  and  Luke 
put  his  mother  first.  His  brethren 
ma}^  have  led  the  wa}",  followed  by  his 
mother.  As  they  are  mentioned  by 
the  three  evangelists  in  connection 
with  his  mother,  the  presumption  is 
that  they  were  his  younger  brothers, 
children  of  Joseph  and  Mai\y.  Some 
regard  them  the  children  of  Joseph  by 
a former  marriage.  Others  take  the 
word  brothers  in  the  wider  Oriental 
sense  to  mean  near  relation,  kinsmen, 
Gen.  14  : 8.  See  further  on,  ch.  6 : 3. 
The  description  here  is  vivid.  They 
were  standing  without  the  circle  of 
the  large  assemblage  of  his  hearers, 
who  were  probably  in  the  open  air; 
sent  unto  him  word,  a message, 
passing  it  doubtless  from  one  individ- 
ual to  another  to  Jesus,  calling  him, 
wishing  to  see  him  (Luke  8 : 20)  and 
speak  to  him.  Matt.  12  : 46.  They 
could  not  come  near  him  on  account 
of  the  multitude,  Luke  8 : 19.  On  ac- 
count of  his  continuous  teaching  his 
relations  had  experienced  great  anxiety, 
and  had  gone  to  lay  hold  of  him,  ver. 
21.  But  all  this  accomplished  nothing. 
Now  his  mother  and  brothers,  his  near- 
est and  dearest  relatives,  seek  to  get  a 
hearing.  They  not  only  feared  that  he 
was  injuring  himself  by  overwork  and 
fasting,  but  they  also  trembled  at  the 
dangers  to  whieh  he  was  exposing 
himself  by  such  plain  admonitions. 
They  doubtless  wished  to  caution  him. 


A.D.  23. 


MARK  III. 


73 


82  And  the  multitude  sat  about  him,  and  they  said 
unto  him,  Behold,  thy  mother  and  thy  brethren 

83  without  seek  for  thee.  And  he  answered  them, 

34  saying.  Who  is  my  mother,  or  my  brethren  ? And 
he  looked  round  about  on  them  which  sat  about 
him,  and  said.  Behold  my  mother  and  my  brethren ! 

35  For  whosoever  shall  do  the  will  of  God,  ®tho  same  sjohn  15.  14;  1 
is  my  brother,  and  my  sister,  and  mother. 


get  him  away  from  the  multitude  and 
the  present  excitement,  and  shield  him 
from  the  assaults  or  designs  of  those 
whose  enmity  he  had  aroused  by  his 
discourse. 

Some  regard  his  friends  or  relations 
of  verse  21,  as  his  hrethren  and  Ids 
mother  of  this  verse.  Although  we 
might  suppose  some  of  his  brothers 
among  those  frho  would  seize  him 
G'er.  21  ; John  7 : 5),  yet  it  is  not  pro- 
bable that  his  mother  would  have  been 
among  them.  It  is  better  to  ^^uppose 
two  events  very  near  together,  the 
latter  growing  out  of  the  former,  and 
two  companies  of  relations,  the  more 
and  the  less  distant.  The  first  effort, 
by  his  general  and  more  remote  kins- 
men, failed.  Jesus  continues  teach- 
ing, and  increases  in  his  plainness  of 
speech,  and  his  nearest  relatives,  his 
own  brothers,  and  even  his  mother, 
try  to  get  his  ear  in  order  to  get  him 
away  from  too  great  toil  and  threaten- 
ing danger.  Some  of  his  brethren  may 
have  been  in  both  companies. 

32.  The  multit^e.  Father,  A 

multitude,  or  was  b cause  a 

crowd  sat  aroumBJesift?  iliat  his  mother 
and  brethren  could  not  speak  to  him. 
They  said  to  him.  The  word  was 
passed  from  one  to  another  till  it 
reached  Jesus.  Thus  Matthew  (12  : 47) 
says,  “Then  one  said  to  him.”  After 
brethren  some  ancient  manuscripts 
add  and  thy  sisters. 

33.  Jesus  improves  the  occasion  in 
calling  attention  to  a higher  and  spirit- 
ual relationship,  and  hence  he  iinswers 
by  asking,  Who  is  my  mother  ? etc. 
This  was  said  not  to  his  mother  and 
brethren,  but  to  the  multitude,  to  him 
and  others  who  had  just  announced  tlie 
presence  of  his  mother.  There  was 
nothing  contemptuous  in  the  language. 
Jesus  did  not  despise  human  relation- 
ships (John  19  : 20,  27),  but  only  esteem- 
ed the  spiritual  the  more.  The  lan- 
guage was  doubtless  intended  also  as 


a gentle  and  indirect  reproof  to  his 
mother  and  brethren.  He  knew  better 
than  they  what  and  how  long  to  speak. 
This  and  similar  language  (Luke  2 : 
48,  49;  John  2 : 4)  shows  liow  ground- 
less is  the  Roman  Catholic  doctrine  of 
Immaculate  Conception,  and  of  Maiy 
as  an  object  of  invocation  and  worship. 
She  regarded  herself  by  nature  a 
sinner,  and  needing  a Savior,  Luke  1 : 
47.  \Vhat  a contrast  to  the  truth  here 
taught,  and  the  position  given  Maiy  in 
God’s  word,  is  the  following  prayer 
taken  from  a Roman  Catholic  “ Key  of 
Heaven,”  or  manual  of  prayer,  p.  26: 
“O  Blessed  Virgin,  Mother  of  God; 
and,  by  this  august  quality,  worthy  of 
all  respect  from  men  and  angels  ; I 
come  to  offer  thee  my  most  humble 
homage,  and  to  implore  the  aid  of  thy 
prayers  and  protection.  Thy  interces- 
sion is  most  powerful,  and  thy  good- 
ness for  mankind  on  earth  is  equal  to 
thy  influence  in  heaven.  Thou  know- 
est,  O blessed  Virgin,  that  I look  up  to 
thee  as  my  Mother,  my  Patroness,  my 
Advocate  ; 1 acknowledge,  with  humble 
gratitude,  that  thy  virtues  singled  thee 
out  for  the  Mother  of  my  Redeemer. 
I will  heneeforth  honor  and  serve  thee 
assiduously.  Accept,  O blessed  Virgin, 
my  protestations  of  fidelity;  look 
favorably  on  the  confidence  I have  in 
thee  ; obtain  for  me  of  thy  dear  Son,  a 
lively  faith,  a firm  hope,  a tender, 
generous,  and  constant  love,”  etc. 

34.  He  looked  round  about,  etc. 
Here  we  have  the  graphic  detail  of 
Mark  : the  look  of  Jesus  upon  those 
who  sat  around  him.  He  looked 
around  upon  the  whole  assemblage. 
It  is  the  minute  description  of  an  eye- 
witness. Matthew  (12  : 49)  gives  not 
the  look,  but  the  movement  of  his  hand 
which  he  stretched  out  toward  his  disci- 
])les.  The  look  and  the  stretched-out 
hand  were  both  with  affectionate  re- 
gard, as  he  said,  Beliold  my  mother 
and  my  brethren.  These  arc  my 


74 


MARK  III. 


A.D.  28. 


nearest,  dearest  kindred,  and  their 
claims  upon  me  are  superior  to  those  of 
any  earthly  friends. 

^5.  Jesus  explains  himself,  and 
shows  a reason  for  his  assertion.  For 
whosoever  shaH  do  the  will,  etc. 
8ucli  only  are  his  true  disciples.  Matt. 
7 : 21.  Thus  they  show  tiieir  spiritual 
relationship  to  God  the  Father,  and 
consequently  to  him.  And  this  con- 
dition extends  into  the  future,  WJloho- 
ever  shall  do  the  will  of  God. 

My  brother  and  my  sister  may 
be  included  in  the  plural  brcihrcu^  vers. 
32,  33,  34.  And  mother ; a climax, 
the  nearest  relationship  that  any  human 
being  can  hold  to  me.  Even  beyond 
my  beloved  and  highly  favored  mother, 
according  to  the  llesh,  is  the  nearness 
and  dearness  of  that  relationship  which 
exists  between  me  and  my  followers. 
Or  we  may  view  the  enumeration 
here  as  a uniting  and  concentrating 
human  relationships  in  one,  to  ex- 
press and  symbolize  the  highest  spirit- 
ual between  Jesus  and  liis  disciples. 
Jesus  docs  not  introduce,  the  word 
father^  for  he  had  no  human  father, 
and  he  never  speaks  of  any  but  God 
as  his  Father.  And  as  Joseph  is  never 
mentioned  in  connection  with  Mary, 
during  Christ’s  public  ministry,  it  is 
probable  that  he  was  dead. 

Jesus  thus  refused  or  delayed  speak- 
ing to  his  mother  and  brothers.  The 
whole  was  an  indirect  repi'oof  to 
them  for  their  timidity  and  over-anxi- 
ety on  his  account. 

Kemaiiks. 

1.  Jesus  did  not  desist  from  his  work 
because  of  opposition,  vers.  1,  3 ; ch. 
2 : 24;  Luke  13  : 32,  33  ; John  9:4; 

1 Pet.  2 : 21. 

2.  The  wicked  watch  the  friends  of 
God  in  order  to  ensnare  or  find  fault 
with  them,  ver.  2 ; Ps.  37  : 32;  38  : 12 ; 

02  : 4 ; Jer.  20  : 10  ; Luke  14  : 1. 

3.  Whatever  is  riuht  may  be  done 
openly,  ver.  3;  John  13  : 20;  Acts  20  : 
20 ; Eph.  0 : 19. 

4.  Dv  cds  of  mercy  are  becoming  the 
Sabbath.  But  parties,  feasting,  excur- 
sions, and  amusements  are  seltish,  and 
cannot  be  classed  with  works  of  inercv, 
ver.  4;  ch.  2 : 25-28 ; Matt.  12  : 7. 

5.  There  is  a righteous  anger,  a holy 
indignation,  wliidi  is  lawful  and  may 
be  exercised  on  proper  occasions,  ver. 
5 ; Ps.  31  : 17,  18 ; Eph.  4 : 20. 


0.  Indignation  against  sin  is  consist- 
ent with  compassion  for  the  sinner, 
ver.  5 ; Luke  13  : 34  ; 19  : 41-44. 

7.  In  the  stretching  forth  of  the 
withered  hand  we  have  an  illustration 
of  the  act  and  effort  of  faith,  ver.  5 ; 
Eph.  2:8;  Heb.  11  : 1 ; James  2 : 17-20. 

8.  Christ  is  opposed  by  all  the  ele- 
ments of  a wicked  world.  Wicked 
men  of  the  most  opposite  character  and 
aims  band  together  in  their  hatred  to 
the  truth,  ver.  6 ; John  15  : 18-20;  Acts 

4 : 20  ; 1 John  3 : 12,  13. 

9.  We  should  not  expose  ourselves 
to  unnecessary  danger,  in  our  labors 
for  Christ,  ver.  7 ; Luke  4 : 28-30 ; 
John  7:1;  10  : 39,  40;  11  : 54. 

10.  The  withdrawal  of  Jesus  from  a 
people  is  the  gi-eatest  of  calamities,  ver. 
7 ; 1 Sam.  4 : 21,  22  ; Hos.  9 : 12. 

11.  When  compelled  to  withdraw 
from  one  scene  of  usefulness,  we  should 
seek  another,  vers.  7-9  ; Luke  4 : 31,  32  ; 
John  10  : 40-42 ; Acts  8 : 5,  etc. 

12.  Conveniences  for  teaching  and 
preaching  should  be  sought;  yet  not 
as  an  end,  but  as  a means.  A ship 
waited  on  Jesus,  vers.  9,  10;  Acts  13  ; 
5;  16:13;  19:9;  28:80,  31. 

13.  The  wicked  often  are  compelled 
to  own  that  Jesus  is  the  Christ,  and  to 
acknowledge  the  i)ower  of  the  truth, 
ver.  11  ; Acts  8 : 9-13  ; 14  : 11  ; 19  : 13. 

14.  We  should  not  desire  the  ser- 
vices of  the  wicked  in  ])roclaiming  the 
gospel,  ver.  12  ; Acts  10  : 10-18 ; 19  : 
14;  2 Tim.  1 : 9. 

15.  Ministers  are  called  of  God,  but 
should  not  hastily  be  appointed  to 
office.  There  should  be  a previous  dis- 
cipleship.  The  apMtles  had  been  dis- 
ciples, and  most,  and  possibly  all  of 
them,  disciples  also  of  John,  ver.  13 ; 
Luke  6 : 12,  13  ; Acts  13  : 2 ; 1 Tim. 

5 : 22. 

16.  As  among  the  apostles,  so  among 
ministers  and  Christians  generally,  God 
calls  into  service  eveiy  variety  of  tal- 
ent. Every  gift  and  ability  is  needed 
in  his  kingdom,  vers.  16,  19 ; ch.  11 : 
3 ; 1 Cor.  12  : 4-11. 

17.  If  under  our  Savior’s  ministry  a 
Judas  was  found  among  his  disciples 
and  apostles,  we  must  not  think  it 
strange  if  now  unconverted  and  wick- 
ed men  are  sometimes  found  in  the 
church  and  in  the  ministry,  ver.  19; 
Acts  8 : 18-23  ; 2 Tim.  4 : 10  ; 2 Pet.  2 : 
1,  1:3-16 ; 2 Cor.  11  : 13-15  ; 2 Tim.  1 : 20. 

18.  Christian  zeal  and  activity  are 
often  misinterpreted,  even  by  professed 


A.D.  28. 


MARK  IV. 


75 


Three  ^anibles  illustrating  the  mysteries  of  the  kingdom 
of  God. 

IV.  AND  Die  began  again  to  teach  by  the  seaside:  t Mt.  13. 1 • Lk.  8. 
and  tliere  was  gathered  unto  him  a great  multitude,  4. 
so  tliat  he  entered  into  a ship,  and  sat  in  tlie  sea; 
and  the  whole  multitude  was  by  the  sea  on  the  land. 


friends  of  Christ,  and  called  enthusi- 
asm, excitement,  or  insanity,  vers.  20, 
21;  2 Cor.  5:13;  11:26.  Compare 

2 Kings  9 : 11 ; Acts  26  : 24,  25. 

19.  ^ Tlie  wicke^l  still  blaspheme 
Christ  by  slandering  and  reviling  Chris- 
tians and  their  religion,  vcr.  22  ; Matt. 
25  : 45  ; James  2 : 7. 

20.  Traducers  and  blasphemers  are 
guilty  of  most  heinous  sins,  yet  we 
should  try  and  do  them  good,  vers.  23, 
30 ; 1 Cor.  4 : 13  ; 1 Tim.  1 : 13. 

21.  Divisions  and  dissensions,  es- 
pecially in  churches,  are  most  destruc- 
tive, vers.  23-26  ; Rom.  16  : 17  ; 1 Cor. 
1 : 10;  3 : 3;  11  : 18,  19. 

22.  Christians  should  be  known  b}' 
their  opposition  to  all  evil,  ver.  27; 
Rom.  8:9;  Matt.  12  : 30. 

23.  How  glorious  the  gospel  doctrine 
of  the  forgiveness  of  sins,  ver.  28  ; Isa. 
1 : 18;  55  : 6,  7;  Acts  13:  39;  1 John 
1 : 7. 

24.  There  is  a limit  to  divine  forgive- 
ness, ver.  29;  Gen.  6:3;  Eph.  4 • 19; 
Heb.  6 : 4-6 ; 1 Jolm  5 : 16. 

•25.  The  Holy  Spirit  is  a personality, 
and  in  the  highest  and  fullest  sense 
God,  since  blasphemy  against  him  is 
the  most  heinous  sin,  ver.  29;  Matt. 
28  : 19;  Acts  5 : 3,  4;  Heb.  10  : 15-17. 

26.  There  is  no  probation  after 
death.  The  final  state  of  every  man  is 
determined  in  this  life,  ver.  29  ; Eccle. 
11:3;  Luke  16  : 26  ; John  9:4;  Gal. 
6:7;  Heb.  9 : 27. 

27.  Christian  work  is  the  most  im- 
portant of  all  ; nothing,  not  even  love 
for  our  dearest  friends,  should  stand  in 
the  way  of  dutv,  vers.  31-33 ; Heb.  6 : 

3 ; .Matt  10  : 37 ; Luke  12  : 50. 

28.  How  great  the  honor  of  being 
disciples  of  Jesus.  Even  the  weak- 
e t are  among  his  nearest  relatives,  and 
enjoy  an  alfection  beyond  any  earthly 
love,  ver.  34;  Isa.  49  : 15  ; Rom.  8 : 17. 

29.  If  we  would  enjoy  this  love  and 
honor  we  must  do  the  will  of  our 
Heavenlv  Father,  ver.  35  ; Matt.  7 : 21 ; 
John  15  • 14  ; 1 John  3 : 2,  10,  14. 

30.  Let  men  therefore  beware  how 


they  ill-treat  the  spiritual  kindred  of 
Jesus,  vers.  34,  35  ; Ps.  27  : 10  ; Prov. 
23  : 11 ; Luke  19  : 7,  8. 


CHAPTER  IV. 

Having  narrated  the  opposition  of  the 
scribes  and  Pharisees  to  Jesus,  which 
had  culminated  in  organized  action,  and 
in  charging  him  with  being  in  league 
with  Satan,  Mark  now  narrates  a con- 
sequent change  in  our  Savior’s  teaching. 
He  gives  three  parables  which  were 
spoken  to  the  multitude,  illustrating 
the  kingdom  of  God  in  its  planting 
and  growth.  The  first  and  third  are  in- 
cluded, while  the  second  is  not  included, 
in  the  seven  given  by  Matthew. 

1-9.  The  Pakable  of  the  Sower. 
The  various  receptions  that  men  give  to 
the  word  of  God.  The  causes  and  con- 
sequences, Matt.  13  : 1-9 ; Luke  8 : 4-8. 
Luke’s  account  is  the  shortest.  Mark’s 
is  little  the  longest,  very  similar  to  Mat- 
thew’s, but  with  some  peculiarities  of 
his  own. 

1.  Began  again*  Jesus  makes  a 
new  beginning.  He  had  taught  with 
great  plainness  and  with  great  effect ; 
now  he  begins  to  teach  in  parabolic 
language.  By  the  seaside*  So  he 
had  done  on  former  occasions,  ch.  1 : 
16  ; 2 : 13 ; 3 ; 7.  A narrow  level  beach 
runs  along  the  edge  of  the  sea.  From 
Matt.  13  : 1 it  appeal's  to  have  been  on 
that  day  when  the  Pharisees  made  their 
infamous  charge  that  Jesus  cast  out 
demons  through  Beelzebul,  the  prince 
of  demons ; and  that  he  went  out  of 
the  house,  i)robably  where  he  resided 
at  Cai)ernaum,  to  the  seaside.  Was 
gathered  unto  him  a great  mul- 
titude* Or,  more  vividly,  accord- 
ing to  the  ino.st  ancient  manuscripts. 
There  is  gathered  to  him  a very  great  multi- 
tude. Tlie  situation  is  similar  to  that 
described  in  the  jireceding  chajiter,  3 : 
9.  The  ci'owd  is  so  great  that  he  enters 
into  a ship,  doubtless  the  one  he 
I commanded  to  wait  on  him,  ch.  3 : 9. 


70 


MARK  IV. 


A.D.  28 


2 And  lie  taught  them  many  tilings  by  parables,  “and  “ch.  12.  38. 


He  sat  ill  the  sea , the  boat  being  a 
little  removed  from  the  shore.  Sitting 
was  the  usual  posture  in  teaching  among 
the  Jews,  Matt.  5:1;  Luke  4 : 20.  All 
the  multitude  Avas  on  the  land  by  the 
sea#  They  were  io^  toward  the  sea,  by 
the  seaside.  The  multitude  lined  the 
banks  and  extended  to  the  very  edge 
of  the  water,  facing  the  sea  and  the 
boat  where  Jesus  was. 

2.  And  he  taught  them  many 
things,  of  which  he  gives  a specimen  in 
the  parables  that  follow.  But  few  of 
the  acts  or  of  the  words  of  Jesus  are 
given  by  the  evangelists,  John  20  : oO ; 
21  : 25. 

Parables.  The  Greek  word  thus 
translated  comes  from  a verb,  meaning 
to  thi'ow  beside^  to  compare.  Hence  a 
parable  in  the  most  comprehensive 
sense  is  a placing  beside  or  together,  a 
comparing ; and  may  apply  * to  any 
illustration  from  analogy,  a comparison, 
similitude,  allegory,  figurative  or  poeti- 
cal discourse,  dark  saying  or  proverb, 
Num.  28  : 7 ; Job  27  : 1 ; Fs.  49  : 4 ; 78  : 
2 ; Matt.  13  : 85.  In  Luke  4 : 28  it  is 
properly  translated  In  a more 

restricted  sense  the  word  denotes  an 
illustration  of  moral  and  religious  truth 
drawn  from  events  which  take  place 
among  mankind.  The  narrative  or  dis- 
course may  be  fictitious;  but  it  must 
be  within  the  limits  of  probability,  else 
it  becomes  a fable.  Teaching  by  para- 
bles was  common  in  the  East,  especially 
among  the  Jews,  2 Sam.  12  : 1-14  ; Isa. 
5 : 1-5  ; Ezek.  19  : 1-9. 

The  Parables  of  Christ  were  of 
the  more  restricted  kind,  and  deserve 
especial  notice.  First,  they  were  not 
fables.  Fables  illustrate  human  charac- 
ter and  conduct  ; the  parables  of  Christ 
illustrate  moral  and  spiritual  truths. 
Fables  are  founded  upon  supposed 
Avords  and  acts  of  brutes  or  inanimate 
things  ; the  parables  of  Christ  Avere  all 
founded  upon  common  and  familiar  in- 
cidents in  nature  and  human  experience, 
and  all  drawn,  Avith  one  excei)tion,  from 
the  present  Avorld.  None  of  them  Avas 
even  necessarily  fictitious.  Facts  are 
better  than  fiction,  and  Jesus  Avith  his 
omniscience  had  before  him  all  cA^ents 
connected  with  the  i)resent  and  future 
Avorld.  It  should  also  be  noted  that 
Jesus  never  uses  the  fable.  His  teaching 
demanded  a higher  kind  of  illustration. 


Compare  the  fables  of  Jotham  (Judges 
9 : 8-15)  and  Joash  (2  Kings  14  : 1)  with 
the  parables  of  this  chapter. 

Second,  they  Avere  not  prowr5s.  Pro- 
A’erbs  are  brief  sententious  sayings,  ex- 
pressing in  simple,  or  figurative  lan- 
guage the  result  of  human  experience  or 
observation.  The  i^arables  of  Christ 
are  more  extended,  illustrating  truth 
neither  obscurely  nor  briefly,but  plainly 
and  in  detail.  In  general  it  may  be  said 
that  parables  are  expounded  proverbs, 
and  proverbs  are  concentrated  parables. 
Compare  the  proverbs,  “Physician  heal 
thyself”  (Luke  4 : 25),  “A  ])rophet  is 
not  Avithout  honor,  save  in  his  OAvn 
country,”  etc.  (Matt.  18  : 58),  Avith  the 
parable  of  the  Wicked  Husbandmen, 
ch.  21  : 38-44.  Yet  many  a proverb  ex- 
panded Avould  be  a fable  or  an  allegory. 

Third,  neither  were  they  allegories. 
Dr.  Trench  has  Avell  remarked  that 
“ the  parable  differs  from  the  allegory  in 
form  rather  than  in  essence.”  The  al- 
legory bears  to  the  parable  a relation 
similar  to  that  Avhich  the  metaphor  bears 
to  the  simile  or  comparison.  Thus, 
“ That  man  is  a fox”  is  a metaphor  ; but 
“That  man  is  like  a fox”  is  a simile  or 
comparison.  So  “I  am  the  true  Aune,” 
etc.  (John  15  : 1-8)  is  an  allegory  ; but 
“The  kingdom  of  heaven  is  like  the 
grain  of  mustard,”  etc.,  is  a parable.  In 
the  parable  one  tiling  is  compared  icith 
another,  the  two  kept  separate  and 
standing  side  by  side  ; but  in  the  alle- 
gory the  tAvo  are  united  and  mingled 
together,  and  the  thing  Avhich  repre- 
sents is  really  invested  Avith  the  attri- 
butes and  poAvers  of  that  Avhich  is 
represented.  Thus  the  allegory  is  self- 
inter[)reting  ; at  least  the  interpretation 
is  contained  within  itself.  In  Bunyan’s 
allegory,  the  imaginary  Christian  is 
invested  with  the  attributes  and  po Avers 
of  the  real  one,  and  thus  the  signification 
is  mingled  Avith  the  fictitious  narrative. 
But  the  parable,  strictly  speaking,  con- 
tains in  itself  only  the  types,  Avhich 
illustrate  something  Avithout  and  run- 
ning parallel  Avitli  them.  Thus  in  the 
parables  of  Christ,  various  facts  in  the 
Avorld  are  made  to  illustrate  great  moral 
and  spiritual  facts  and  truths,  Avdiich  arc 
always  kept  separate  and  yet  are  alAva3's 
parallel.  Compare  the  allegories  of 
John  10  : 1-16  ; 15  : 1-8  with  the  para- 
bles of  this  chapter  ; or  the  parable  in 


A.D.  28. 


MARK  IV. 


77 


o said  unto  them  in  his  doctrine,  Hearken;  Behold, 

4 tliere  went  out  a sower  to  sow : and  it  came  to  pass, 
as  he  sowed,  some  fell  by  the  way  side,  and  the 

5 fowls  of  the  air  came  and  devoured  it  up.  And 

some  fell  on  '^stony  ground,  where  it  had  not  much  '"Ezek.  11. 19;  36. 
earth ; and  immediately  it  sprang  up,  because  it  had 

6 no  depth  of  eartli : but  wlien  the  sun  was  up,  it  was 
scorched ; and  because  it  had  no  root,  it  withered 

7 away.  And  some  fell  among  thorns,  and  the  thorns 

8 grew  up,  and  choked  it,  and  it  yielded  no  fruit.  And 


Isa.  3 : 1-7  vritli  the  allegory  in  Ps.  80  : 
8-1(3. 

The  parables  of  Christ  were  thus  the 
illustration  of  spiritual  things  by  an 
analogy  of  facts  and  incidents  in  every- 
day life  and  human  experience.  Their 
design  (vers.  10-13),  and  the  right  mode 
of  expounding  them  (11-20),  will  appear 
as  we  proceed. 

Ill  his  doctriiiCo  In  7)is  teachmg. 
As  he  taught  he  uttered  the  parable 
that  follows : 

3.  Hearken.  Hear!  Give  attention  1 

The  word  in  this  connection  is  found 
only  in  Mark,  and  was  doubtless  2)ro- 
nounced  loud  to  quiet  the  people  and 
call  their  attention  to  the  paral)le. 
Behold  introduces  something  specially 
worth3^cf  notice.  A sower.  Rather, 
the  representing  tlie  whole  class 

of  sowers.  Tlie  scene  was  a veiy 
familiar  one  to  his  hearers.  Went 
out ; once  upon  a time  from  his  house, 
from  the  village  or  city.  The  time  is 
indefinite,  but  tlie  fact  was  of  common 
occurrence.  Possibly  a sower  was  near 
at  hand  in  a neighboring  field,  thus 
making  the  parable  the  more  striking 
and  imiiressivc.  The  sowing  season 
began  with  October  and  continued  to 
tiie  end  of  February.  It  is  not  impro- 
bable that  it  was  iiuw  October. 

4.  Some  fell.  Or,  more  literally. 
One  Jell^  one  seed  or  one  portion  of 
seed*  fell.  By  the  wayside.  Fields 
were  veiy  commonly  uninclosed,  or 
separated  only  by  a narrow  footpath. 
The  ordinary  roads  also  were  not  fenced. 
Hence  the  seed  of  the  sower  was  liable 
to  fall  beyond  the  ploughed  field  upon 
the  hard  ground,  path,  or  road,  which 
formed  the  wayside.  Fowls.  Rather, 
birds,  such  as  the  lark,  sparrow,  and 
raven,  Luke  12  : 24.  Of  the  air.  The 
words  are  not  found  in  the  oldest  and 
best  manuscripts. 

5.  And  some.  Rather,  Another^ 
seed  or  portion  of  seed,  etc.  Just 


as  it  is  now  common  to  say  in  graphic 
discourse,  “One  here,  another  there.” 
Stony  ground.  More  correctly.  The 
rocky  ground.  Not  where  stones  were 
numerous,  for  the  soil  might  be  rich 
and  deep  ; but  a rocky  surface  slightly 
covered  with  earth,  where  it  had  not 
much  earth.  “ There  was  the  rocky 
ground  of  the  hillside,  protruding  here 
and  there  through  the  corn-fiekls,  as 
elsewhere  through  the  grassy  slopes.” 
— Stanley.  It  would,  therefore,  soon 
be  warmed  and  soon  parched.  The 
seed  would  spring  up  quicklj^ immedi- 
ately. 

(3.  When  the  sun  was  up.  A vivid 
description.  The  grain  was  quickly  up 
above  the  surface,  and  then  the  sun  was 
above  the  horizon.  Scorched.  The 
hot  Oriental  sun  soon  scorched  them 
with  its  beams,  evaporating  its  vital 
juices  ; and  because  it  had  no  root^ 
there  being  no  chance  for  the  ])lant  to 
grow  downward,  it  withered  away, 
for  want  of  needful  moisture,  Luke 
8 :G. 

7.  And  some.  Another^  seed  or 
portion  of  seed,  as  in  ver.  5.  Among 
thorns.  Into  the  mkht  of,  or,  among 
the  ihoruH  ; where  the  roots  of  the  thorns 
remained,  not  having  been  carefully  ex- 
tirpated. These  greAV  up,  rather,  came 
up  above  the  surface,  and  choked, 
strangled,  stifled  the  grain,  by  press- 
ing upon  it,  overtoi)ping  it,  shading  it, 
and  exhausting  the  soil,  and  thus  it 
yielded  no  fruit.  Thorny  shrubs 
and  plants  abound  in  Palestine.  “The 
traveler  finds  them  in  his  path,  go 
where  he  inajr.  Many  of  them  are 
small,  ljut  grow  as  high  as  a man’s  head. 
The  Rabbinical  writers  say  that  there 
are  no  less  than  twenty-two  words  in 
t!ic  Hebrew  Bible  denoting  thorny  and 
l)rickly  i)lants.” — Dii.  Hackett,  tSerip- 
tare  Jllastratlonft,  p.  134. 

8.  And  other.  And  another^  as  in 
ver.  5.  On  good,  ground.  Ldo  the 


TS 


MARK  IV. 


^V.D.  28. 


other  fell  on  good  ground,  ^and  did  yield  fruit  that 
sprang  up  and  increased ; and  brouglit  forth,  some 
9 thirty,  and  some  sixty,  and  some  an  hundred.  And 
he  said  unto  them,  lie  that  hath  ears  to  hear,  let 
him  hear. 

10  yAnd  when  he  was  alone,  they  that  were  about 


John  15.  5;  Col. 
1.  6. 


yMt.  13.  10;  Lk. 

8.  9. 


qood  ground ^ the  rich,  deep  soil ; neither 
hard  and  beaten,  nor  rocky,  nor  infested 
with  thorns,  bat  well  prepared  for  re- 
ceiving the  seed.  It  therefore  sprang 
up  and  increased,  it  went  through 
the  several  stages  of  development  and 
growth  till  the  fruit  was  brought  to  per- 
fection. The  gradual  process  of  the 
seed  coming  to  maturity  is  brouglit  to 
view.  Some  thirty,  etc.  One  thirty^ 
one  sixty ^ etc.,  corresponding  in  style 
with  one,  another  (seed  or  portion  of 
seed)  in  this  and  the  preceding  verses. 
Notice  also  that  Mark  gives  the  increas- 
ing order,  thirty^  sixty ^ etc. ; Matthew 
(13  : 8)  the  decreasing,  hundred,  sixty, 
etc.  ; while  Luke  (8  :8)  merely  mentions 
the  highest  number.  The  indei)endence 
of  the  evangelists  may  tlms  be  incident- 
ally noticed.  Hundred*  Thus  Isaac, 
when  sojourning  in  the  land  of  the 
Pbilistines,  is  said  to  have  sowed  and 
“ received  in  the  same  year  a hundred- 
fold,” Gen.  26  : 12.  Herodotus  men- 
tions two  hundredfold  as  a common 
yield  in  the  plain  of  Babylon,  and  some- 
times three.  Dk.  J.  F.  Newman  {From 
Dan  to  Bcersheba^  p.  396)  says  of  the 
plain  of  Gennesaret,  which  may  have 
been  near  Avhere  Jesus  was  s] leaking, 
“Equaling  in  fertility  the  Plains  of 
Jericho,  it  is  well  watered,  and  its  soil 
is  in  part  a rich  black  mould.  . . . 

Were  it  cultivated  with  intelligence  and 
taste,  it  would  be  the  Paradise  of  North- 
ern Palestine,  producing  the  choicest 
fruits  luxuriantly,  and  possessing  an 
eternal  spring.  Even  now,  notwith- 
standing its  neglected  state,  it  is  dotted 
with  magnificent  corn-fields  and  Avith 
groves  of  dwarf  palms.”  Jesus  too  was 
familiar  Avith  the  fertile  plain  of 
Esdraelon,  directly  beloAV  Nazareth, 
Avhieh  could  yield  grain  enough,  if  pro- 
perly cultivated,  to  support  the  entire 
population  at  present  in  Palestine. 

Dk.  Thomson  {Land  and  Book,  vol. 
i.,  p.  115)  speaks  of  this  parable  as  illus- 
trated at  the  ])resent  day  in  its  most 
minute  details  : “ Behold  a sOAver  loent 
forth  to  soAV.  The  expression  implies 
that  the  sower  in  the  days  of  our 


Savior  lived  in  a hamlet  or  village,  as 
all  these  farmers  no Av  do;  that  he  did 
not  SOAV  near  his  OAvn  house  ; nor  in  a 
garden  fenced  and  Availed,  for  such  a 
field  does  not  furnish  all  the  basis  of  the 
parable.  There  are  neither  roads^  nor 
thorns,  nor  stony  places  in  such  lots. 
He  must  go  forth  into  the  open  country 
as  these  have  done,  Avhere  there  are  no 
fences  ; Avhere  the  path  i)asses  through 
the  cultivated  land  ; where  thorns  grow 
in  clumps  all  around  ; Avhere  the  rocks 
p(;ep  out  in  places  through  the  scanty 
soil ; and  Avhere  also,  hard  by,  are 
patches  extremely  fertile.  Now  here 
Ave  hav^e  the  whole  four  Avithin  a 
dozen  rods  of  us.  Our  horses  are 
actually  trampling  down  the  seeds 
Avhich  have  fallen  b^y  this  Avayside,  and 
larks  and  sparrows  are  busy  in  picking 
them  up.  That  man,  with  his  mattock, 
is  digging  about  places  where  the  rock 
is  too  iiearthe  surface  for  the  plOAv,  and 
much  that  is  soavu  there  Avill  Avither 
aAvay.  And  not  a few  seeds  have  fallen 
among  this  heJlan,  and  Avill  be  effectually 
choked  by  this  most  tangled  of  thorn- 
bushes.  But  a large  portion  falls  into 
really  good  ground,  and  four  months 
hence  Avill  exhibit  every  variety  of  crop 
up  to  the  richest  and  heaviest  that  ever 
rejoices  the  heart,  even  of  an  American 
farmer.” 

9.  He  that  hath  ears,  etc.  A 
call  to  candid  and  serious  attention. 
He  that  can  hear,  let  him  now  serious- 
ly attend  and  understand  the  solemn 
truths  taught  by  this  parable.  “ Now, 
now,  if  ever,  he  that  can  hear  must 
hear,  or  incur  the  penalty  of  inatten- 
tion.”— J.  A.  Alexander. 

10-12.  Keason  for  speaking  in 
PARABLES,  Matt.  13  : 10-17 ; Luke  8 : 
9-10.  MattheAV,  who  pays  special  at- 
tention to  the  discourses  of  Jesus,  is 
the  fullest  here. 

10.  When  he  was  alone.  Apart 
or  aAvay  from  the  multitude,  in  private 
Avith  his  disci])les,  ver.  34.  They  that 
Av^ere  about  him  Avith  the  tAA^elve. 
His  believing  folloAvers.  Matthew  (13  : 
10)  includes  all  in  the  term  “ disciples.” 


A.D.  28. 


MARK  IV. 


79 


11  him  witli  the  twelve  asked  of  him  the  parable.  And 
he  said  unto  them,  Unto  you  it  is  given  to  know  the 
mystery  of  the  kingdom  of  God:  but  unto  ^tliem 
that  are  without,  all  these  things  are  done  in  parables : 

12  ’'that  ‘seeing  they  may  see,  and  not  perceive;  and 
hearing  they  may  hear,  and  not  understand ; lest  at 
any  time  they  should  be  converted,  and  their  sins 
should  be  forgiven  them.’ 


^ 1 Cor.  5. 12;  Eph. 
1.  9 ; Col.  4.  5 ; 1 
Thes.  4.  12  ; 1 
Tim.  3.  7. 

Ms  ().  9;  Mt.  13. 
14  ; Lk.  8.  lU  ; 
John  12.  40 ; Ac. 
28.  20;  Ho.  11.  8. 


Ask  of  him  the  parable.  In  the 
oldest  and  best  manuscripts  the  plural 
is  use(.1,a6teZ  him  concerning  the  parables. 
The  parable  just  delivered  gave  occa- 
sion for  asking*  not  only  concerning* 
that  parable,  but  also  the  design  of 
parables  generally.  Thus  the  language 
here  is  pregnant,  implying  tlui  two  ques- 
tions, that  in  xMatthew  (13  : 10),  ‘'Why 
speakestthou  unto  them  in  parables  ? ” 
and  that  in  Luke  (8  : 9),  “ What  might 
this  parable  be  V ” And  in  the  reply  of 
Jesus  here  recorded,  both  questions  are 
answered.  The  inquiries  of  the  dis- 
ciples imply  that  this  was  the  first 
time  that  Jesus  taught  the  multitude 
by  ])arabolic  discourses.  Before  this 
his  teaching  had  been  plain  and  direct, 
intermingled  with  occasional  simili- 
tudes, as  in  the  Sermon  on  the  Mount. 
But  now  “ without  a parable  spake 
he  not  unto  them,”  ver.  34. 

11.  Jesus  first  replies  respecting  para- 
bles generally,  as  used  by  him  in  illus- 
trating the  things  of  his  kingdom.  He 
uses  them  in  order  that  the  mysteries 
of  the  kingdom  might  be  veiled  to  the 
liardened  and  ill-designing,  but  illus- 
trated to  his  believing  followers.  To 
know  is  omitted  in  the  oldest  and  best 
manuscripts.  Unto  you  is  given  the 
mystery.  Given  by  the  sovereign  will 
and  good  pleasure  of  God.  Compare 
Matt.  19  : 11  ; John  3 : 27  ; 19  : 11. 
Unto  you  is  emphatic  and  in  contrast 
to  them  that  are  without,  those 
who  are  not  my  disciples,  1 Cor.  5 : 12. 
The  hardened  and  ill-designing  multi- 
tude is  here  specially  referred  to.  The 
separation  between  Christians  and  the 
world  is  brought  into  view.  3Iys» 
teries.  IVte  secrets^  the  truths  con- 
cerning the  kingdom  of  Christ,  hither- 
to hidden,  but  now  being  revealed. 
Mystery  refers  not  to  that  which  is  in- 
comprehensible in  its  own  nature,  but 
to  what  is  unrevealed.  See  Rorn.  16  : 
25,  26;  1 Cor.  2:7,  8;  15  : 51  ; 1 Tim. 
3 : 16  ; Eph.  1 : 9,  10.  Kingdom  of 


God.  Sec  on  ch.  1 : 14.  The  great 
truths  of  the  gospel  were  intrusted 
and  made  known  to  his  followers,  not 
to  the  opposing  scribes  and  Pharisees. 
Even  what  prophets  had  foretold  was 
a mystery  to  the  worldly-minded  mul- 
titude, 1 Cor.  2 : 14. 

All  things  are  done.  All  teach- 
ing regarding  the  kingdom  of  God.  It 
is  implied  that  parables  may  veil  and 
darken  truth  to  some,  while  they  illus- 
trate it  to  others. 

12.  A pa!*t  of  Isa.  6 : 9,  10  is  here 
quoted.  Matthew  (13  : 14,  15)  gives 
the  passage  more  fully.  Both  quote 
with  little  variation  from  the  Septu- 
agint  version,  made  about  two  hun- 
dred and  eighty  years  before  Christ. 
The  hardness  of  heart  exhibited  under 
the  preaching  of  Isaiah,  was  but  a type 
of  that  greater  hardness  which  should 
be  shown  by  the  unbelieving  Jewish 
people  in  the  rejection  of  Christ  and 
his  gospel,  John  12  ; 40  ; Acts  28  : 26, 
27 ; Rom.  11:8.  That  expresses  a 
purpose,  and  not  a mere  result.  On 
account  of  sin  they  are  left  to  spiritiuil 
deafness  and  blindness.  That  seeing 
they  may  see  clearly  and  distinctly 
the  external  form,  as  of  the  parables, 
and  not  perceive  the  hidden  truth  and 
S])iritual  meaning.  And  hearing 
they  may  hear  distinctly  and  clearly 
the  words  by  which  the  truths  of  the 
gospel  are  announced,  and  not  under- 
stand their  spiritual  meaning.  They 
have  faculties  and  opportunities,  but 
they  shall  not  rightly  use  them. 
Though  they  have  moral  and  intellec- 
tual powers,  they  are  righteously  given 
over  to  their  spiritual  blindness  and 
deafness. 

Uest  at  any  time.  Lest,  per- 
chance, they  see,  etc.  It  was  indeed 
their  own  voluntai*y  purpose  not  to 
see,  lieai*,  understand,  turn  and  be 
saved  ; but  it  was  God’s  purpose  also 
on  account  of  their  si)is  and  depravity 
of  heart.  They  should  be  con- 


80 


MARK  IV. 


A.D.  28. 


13  And  he  said  unto  them,  Know  ye  not  this  para- 

14  ble  ? and  how  then  will  ye  know  all  parables  ? ^ The  ^ 13.  19. 

15  sower  soweth  the  word.  And  these  are  they  by  the 
way  side,  where  the  word  is  sown ; but  when  they 

have  heard,  ® Satan  coineth  immediately  and  taketh  l Pet.  5. 8. 
IG  away  the  word  that  was  sown  in  their  hearts.  And 
these  are  they  likewise  which  are  sown  on  stony 
ground ; who,  when  they  have  heard  the  word,  im- 


verted,  or  rather,  should  turn^  expe- 
riencing that  change  of  heart  and  life 
which  is  necessary  to  salvation.  In  all 
tills  God  did  not  take  away  their  free- 
dom. He  was  ready  to  forgive  them 
if  they  did  hut  turn,  which,  however, 
they  would  not,  and  indeed  could  not 
do ; for  they  were  morally  unable,  be- 
cause they  were  unwilling.  Their 
moral  inability  was  the  result  of  their 
moral  unwillingness,  John  5 : 40. 
Their  sins  shouid  be  forgiven 
them*  Their  sins^  omitted  by  the 
oldest  and  best  manuscripts.  The  pas- 
sage should  read,  mid  it  he  forgiven 
them^  or  simply,  mid  he  forgiven.  Mat- 
thew (13  :T5)  retains  the  original  form 
of  the  prediction,  shoidd  heal  them  of 
their  spiritual  malady  ; but  Mark  gives 
the  sense,  for  the  healing  of  the  disease 
would  be  attended  with  forgiveness. 

13-20.  Lnteupuetation  of  the  pa- 
KABLE  OF  THE  SOWEK.  Matt.  13  : 
18-23  ; Luke  8 : 11-15.  These  three 
accounts  are  very  similar,  yet  with  the 
ditlerences  of  independent  narratives. 
Luke  again  is  shortest,  and  Mark  a lit- 
tle the  longest. 

13.  Know  ye  not  this  parable  ? 

The  disciples  had  asked  its  meaning, 
Luke  8 : 9.  The  question  is  not  one  of 
reproof,  but  rather  of  concession  to 
the  fact  that  they  needed  its  expla- 
nation in  order  to  understand  it  and 
other  parables.  The  question  is  pre- 

Saratory  to  the  one  that  follows.  And 
OAV  then  Avill  ye  know,  etc. 
Without  understanding  this  they  could 
not  understand  other  parables;  but 
knowing  this  they  would  have  a key  to 
the  others.  This,  therefore,  is  a model 
interpretation.  Another,  that  of  the 
tares  of  the  field  (Matt.  13  : 36-43),  is 
also  given.  From  these  two  authorita- 
tive expositions,  we  should  learn  to 
avoid  the  excesses  and  defects  too  often 
exhibited  in  the  interpretation  of  para- 
bles. All  parables;  or  rather,  all  the 
parables^  which  I shall  speak. 


14.  This  parable  divides  the  hearers 
of  the  gospel  into  four  classes  : the 
thoughtless,  the  superficial  and  fickle, 
the  worldly,  and  the  truly  pious.  The 
soAver  represents  the  Sou  of  man 
(Matt.  13  : 37),  also  his  ministers  and 
servants,  Matt.  25  : 45;  2 Cor.  5 : 20. 
SoAVS  the  word.  The  truths  of  the 
gospel.  “ The  seed  is  the  word  of 
God,”  Luke  8 : 11.  See  1 Pet.  1 : 23.  The 
Bible  is  the  great  treasure  of  gospel 
seed.  What  a responsibility  resting  on 
those  who  have  it ! 

15.  The  wayside,  or  thoughtless 
hearers.  These  are  they  by  the 
Avayside.  These  are  the  ones  whose 
cases  aie  represented  by  the  seed 
sown  by  the  wayside.  The  fate  of 
the  seed  is  inseparable  from  the  fate 
of  the  man ; it  can,  therefore,  truth- 
fully represent  the  man.  Where 
the  Avord,  etc.  This  clause  should 
be  connected  with  the  one  that  fol- 
lows with  and  rather  than  but : 
Where  the  word  is  soion,  a7id  when  they 
hear.  The  sowing  and  the  hearing  are 
thus  connected,  the  one  following  im- 
mediately upon  the  other.  Saiaii. 
The  name  means  advei'sary  ; see  on  ch. 
1 : 13.  The  quickness  and  activity  of 
Satan  is  shown  by  the  words,  cometh  im- 
mediately. He  not  only  does  this  him- 
self, but  by  his  agents,  Avicked  men 
and  evil  spirits ; and  also  by  evil 
thoughts  and  desire ; and,  indeed,  by 
anything  which  will  take  away  the  at- 
tention from  the  truths  of  the  gospel. 
Taketh  aAA^ay,  like  the  birds  pick- 
ing up  the  grain.  SoAvn  in  their 
hearts ; or  rather,  with  the  same 
meaning,  according  to  the  highest  crit- 
ical authorities,  in  them.  The  heart 
was  indeed  the  soil  on  which  the  seed 
fell,  Matt.  13 : 19. 

16.  The  stony  ground,  or  superfi- 
cial and  fickle  hearers.  These  are 
they,  etc.  These  are  the  ones  Avhose 
case  is  represented  by  the  seed,  etc.,  as 
in  the  preceding  verse.  LikeAvise. 


A.D.  28. 


MARK  IV. 


81 


17  mediately  receive  it  with  gladness;  and  have  no 
root  in  themselves,  and  so  endure  but  for  a time : 
afterward,  wlien  aliliction  or  persecution  ariseth  for 

the  word’s  sake,  immediately  ^ they  are  offended.  2 Tim.  1. 15. 

18  And  these  are  they  which  are  sown  among  thorns; 

19  such  as  hear  the  word,  and  the  cares  of  this  world,  e ch.  lo.  24*  iTim. 
® and  the  deceitfulness  of  riches,  and  the  lusts  of  o.  i),  17. 


In  like  manner  these  represent  a certain 
class  of  hearers.  These  do  not  merely 
learn  the  word  incidentally ; not  mere 
passive  hearers,  but  emotional  and 
somewhat  thoughtful ; they  imme- 
diately receive  the  word  with 
gladness.  Hearing  the  glad  tidings, 
and  thinking  upon  the  pleasures  and 
gains  of  salvation, they  are  at  once  higlily 
pleased  and  delighted,  without  count- 
ing the  cost,  Luke  14  : 25-33.  Their 
gladness  is  not  the  joy  flowing  out  of 
repentance.  Their  emotions  are  easily 
aroused,  but  their  heart  beneath  is  hard 
and  unrenewed.  There  is  no  deep  con- 
viction of  sin,  no  brokenness  and  con- 
trition of  spirit,  no  change  of  heart. 

17.  Have  no  root  in  themselves.* 
They  are  superficial  and  rootless,  want- 
ing in  the  principles  of  true  religion, 
such  as  humility,  love,  repentance,  and 
faith.  They  are  not  “ rooted  and 
gi’ounded  in  love”  (Eph.  3 : 17) ; and 
are  destitute  of  that  hidden  life  which 
“ is  hid  with  Christ  in  God,”  Col.  3 : 3. 
Hence  they  are  not  “rooted  and  huilt 
'itp''  in  Christ,  Col.  2 : 7.  They  there- 
fore endure  but  for  a time  ; they 
are  transient^  tetnporary,  or,  as  the  Bible 
Union  version  translates,  are  only  for  a 
time.  They  are  creatures  of  excitement, 
carried  away  with  the  novelties,  the 
pleasures,  or  the  sentimental  excite- 
ments of  religion  ; and  hence,  as  the 
excitement  subsides,  they  change,  and 
turn  back.  They  experience  for  a while 
an  emotional  and  apparent  faith  (Luke 
8 : 13),  but  believe  not  with  all  the 
heart.  Acts  8 : 37. 

Afterward,  when  affliction. 

Providential  dealings  and  chastise- 
ments ; affliction  and  distress. 
Persecution.  The  word  originally 
means  pursuit,  that  is,  of  an  enemy. 
The  evils  inflicted  by  enemies.  For 
the  Avord’s  sake.  Because  of  the 
Avord  of  the  kingdom ; the  doctrines 
and  truths,  received  Avith  joy  and  j^ro- 
fessed  for  a season.  Immediately. 
As  suddenly  as  they  rcceiA^ed  the  Avord 
at  first.  Ofiended.  They  take  offense, 


become  disaffected ; their  emotions  are 
aroused  in  an  opposite  direction,  and 
their  profession  is  renounced.  Their 
disaffection  leads  them  to  “ fall  aAvay” 
(Luke  8 : 13)  from  a mere  superficial 
religion  and  false  profession.  As  the 
hot  sun  causes  the  deeply-rooted  plant 
to  grow,  Avhile  at  the  same  time  it 
Avithers  the  rootless  grain  on  rocky 
places,  so  tribulation  and  persecution 
strengthen  and  develop  the  true  child  of 
God  (Rom.  5 : 3 ; 8 : 28  ; 2 Cor.  4 : 17  ; 
Rev.  7 : 14),  Avhile  they  offend,  discour- 
age, and  completely  disaffect  the  false 
and  superficial  disciple,  Hos.  9 : 1(5 ; 
2 Tim.  4 : 10.  Such  hearers  are  abundant 
at  the  present  day,  among  all  denomi- 
nations, and  even  in  the  most  genuine 
revivals.  It  has  been  estimated  that  of 
over  twelve  hundred  thousand  persons 
receiA^ed  as  probationers  by  the  Metho- 
dist Episcopal  Church  from  1855  to 
1865  inclusive,  seven  hundred  thousand 
never  Avere  received  into  full  member- 
ship. 

18.  The  worldly  hearers.  And  these 
are  they,  etc.  According  to  the 
highest  critical  authorities,  And  others 
are  they,  etc.  Another  class  of  unfruit- 
ful hearers  are  they  Avhosc  case  is  repre- 
sented by  the  seed  soAA’n  among  the 
thorns.  Their  heart  is  like  the  plowed 
but  illy  prepared  field  ; the  soil  is  rich 
and  deep,  but  the  thorn-roots  have  not 
been  extirpated.  They  have  conviction 
of  sin,  show  signs  of  sorrow  and  re- 
pentance, and  pass  through  an  ex- 
perience similar  to  that  often  Avitnessed 
in  true  coiiA^ersion.  But  the  heart  is 
divided,  darling  sins  are  secretly  foster- 
ed, and  the  poAvers  of  the  body  and 
soul  are  not  given  to  Christ.  They  are 
not  thoughtless,  like  those  of  the  first 
class  ; nor,  like  those  of  the  second,  do 
they  fail  to  count  the  cost,  and  hence 
do  not  participate  in  their  false  and 
fleeting  joy.  They  hear,  hear  seriously, 
enter  upon  a conflict  Avith  the  Avorld, 
but  fail  to  conquer.  The  cause  is  a 
heart  not  consecrated  to  Jesus. 

19.  Cares  of  this  world.  Rather, 


82 


MARK  IV. 


A.D.  28. 


other  things  entering  in,  choke  the  word,  and  it  be- 
20  cometh  uiifruittiil.  And  these  are  they  which  are 
sown  on  good  ground ; such  as  hear  tlie  word,  and 
receive  and  bring  forth  fruit,  some  thirtyfold, 
some  sixty,  and  some  an  hundred. 


Caress  of  the  world  ; anxious  cares  about 
worldly  things,  wdiich  divide  the  heart 
between  God  and  the  things  of  this 
life,  James  1 : 6-8.  This  applies  espe- 
cially to  the  poor,  whose  struggles  with 
poverty  draw  off  the  mind  from  God, 
and  also  to  every  one  who  is  so  unduly 
anxious  about  worldly  things  (Matt.  6 : 
25)  as  to  prevent  him  from  giving  up 
himself  to  God,  and  easting  his  can^  on 
him,  1 Pet.  5 : 7.  The  deceitfuiness 
of  riches,  either  obtained  or  sought, 
in  alluring  the  heart,  and  leading  it  to 
exercise  contidence  in  wealth  ; produ- 
cing self-sutiiciency  and  self-compla- 
cency. Hence  they  take  up  with  a 
false  hope  and  a mere  profession.  The 
lusts  of  other  things*  The  inordi- 
nate desires  about  other  things  in  this  life, 
whatever  they  may  be,  which  will  draw 
away  the  heart  from  God.  Luke.  (8 : 14) 
says,  “pleasures  of  this  life.”  Such 
are  the  natural  accompaniments  of  such 
a course,  1 Tim.  6 : 9, 10.  These  enter- 
ing in,  where  the  seed  had  been 
received  in  the  heart,  choke,  strangle 
the  word  by  their  contact  and  pressui*e, 
so  that  it  become th  unfruitful* 
The  unfruitfulness  of  the  seed  or  w ord 
of  course  represents  the  unfruitfulness 
of  those  receiving  it.  Luke  (8  : 14) 
says,  they  “bring  no  fruit  unto  per- 
fection.” They  may  have  much  of  the 
outw^ard  appearance  of  the  disciple, 
and  even  apparent  fruits  ; but  these,  not 
coming  to  perfection,  are  unlit  for  use, 
and  as  worthless  as  no  fruit  at  all.  In 
the  sight  of  God  thc}^  are  really  desti- 
tute of  good  works. 

20.  The  good-ground  hearers,  or  tlie 
truly  pious.  They  hear  the  word  at- 
tentively and  lightly,  and  receive  it 
into  their  hearts.  According  to  Mat- 
thew (lo  : 2o)  they  “understand”  its 
true  spiritual  import;  “in  an  honest 
and  good  heart,  keep,  or  hold  fast  the 
word  and  bring  forth  fruit  with 
]>atience,”  Luke  8 : 15.  Their  hearts, 
like  the  good  ground,  are  prepared  for 
the  seed,  ready  to  receive  it  in  such  a 
manner  as  to  retain  it  and  act  upon  it. 
All  hearts  are  evil  by  nature,  but  in 
some  there  is  a readiness,  through  the 


working  of  the  Spirit  and  the  truth,  to 
hear  and  accept  the  gospel.  It  is  heard 
not  thoughtlessly  (ver.l5),but  seriously; 
received  not  superficially  (vers.  16,  17), 
but  deeply  in  the  heart ; accepted  not 
partially  (18,  19),  but  fully,  with  the 
whole  heart.  There  is  repentance  and 
faith  ; a full  surrender  of  the  heart  to 
Christ.  While  the  soul  acts  freely,  the 
Spirit  works  effectually  in  connection 
Avith  the  truth,  and  thus,  without  in- 
fringing upon  the  will,  the  heart  is  pre- 
pared by  divine  grace,  John  5 : 10  ; 6 : 
44  ; 16  : 8 ; 1 Cor.  2 : 14.  Bring  forth 
fruit*  The  distinguishing  character- 
istic of  this  class.  Thirty  fold, 
sixty,  an  hundred*  All  bear  fruit, 
but  in  different  degrees,  in  proportion 
to  their  natural  endoAvments  of  soul, 
tiieir  spiritual  culture  of  heart,  their 
devotediiess  of  life,  and  their  faithful- 
ness ill  the  use  of  all  gospel  means, 
graces,  and  blessings. 

The  same  classes  of  hearers  are  found 
at  the  present  day,  and  in  every  age. 
The  wisdom  of  our  SaAior’s  instruc- 
tions are  thus  seen,  in  their  perfect 
application  through  all  time. 

In  these  verses  our  Savior  has  given 
a model  exposition.  From  it  we  learn  to 
avoid  tAvo  opposite  extremes:  first, 
making  every  point  significant ; second, 
overlooking  some  points  wdiich  are 
really  significant.  The  resemblance  in 
the  principal  incidents  is  all  that  should 
be  generally  sought.  I Avould  give  the 
folloAving  general  directions  : 

First  of  all,  seek  carefully  the  grand 
design  of  the  parable,  and  its  center  of 
comparison  ; and  then,  Avith  the  mind 
fixed  on  these,  explain  the  principal 
parts  accordingly,  Avithout  giving  too 
much  prominence  to  minute  particulars 
Avhich  serve  merely  to  complete  the 
story.  In  seeking  the  design  of  a para- 
ble, "particular  attention  must  be  gWen 
to  its  occasion,  connection, introduction 
and  close.  The  center  of  eomp>arison  is 
that  from  Avhich  all  parts  of  the  para- 
ble extend  in  illustrating  its  grand 
design.  Avoid  fanciful  interpretations; 
beAvare  of  seeking  comparisons  Avhich 
arc  foreign  to  the  design  of  the  i)arable. 


A.D.  28. 


MARK  IV. 


83 


21  ^ And  lie  said  unto  them,  Is  a candle  brought  to  ^ Lk-  a^l6 ; Mt.  5. 

be  put  under  a s bushel,  or  under  a bed  ? and  not  g ^vit.  5.  15.  ’ ' 

22  to  be  set  on  a candlestick  ? ^For  there  is  nothing  Ecc.  12.  14;  Mt. 

® 10.  20  ; Lk.  12.  2. 


The  interpretation  must  he  natural  and 
easy,  not  forced  and  far-fetched.  Be- 
ware, also,  of  founding  a doctrine  or 
a duty  on  single  phrases,  or  incidental 
circumstances. 

These  principles  may  be  briefly  illus- 
trated in  the  Parable  of  the  Sower,  as 
follows:  The  general  design  of  parables 
is  to  illustrate  the  mysteries  of  the 
kingdom  of  God,  vers.  11,  26,  30.  The 
imHlcular  design  of  this  parable  is  to 
illustrate  the  various  receptions  men 
give  to  the  word  of  God  ; the  causes 
and  consequences  are  incidentally 
traced.  The  center  of  the  comparison 
is  the  receptivity  of  the  ground  to  tlie 
seed  with  that  of  the  heart  to  the  word 
of  God.  All  portions  of  the  parable 
and  its  interpretation  are  in  harmony 
with  this  grand  design  and  central  si- 
militude. s T\\q  sower  is  the  Son  of  Man, 
or  his  representatives,  his  servants ; 
t\\Qseed  is  the  word  of  God  ; iXm  grotmd^ 
the  hearts  of  men ; the  seed,  with  its 
results^  as  sown  on  the  ground,  the 
various  classes  of  hearers.  Now  many 
resemblances  might  be  affirmed  which 
Jesus  has  not  affirmed.  Thus,  for  ex- 
ample, from  a sower  as  a hushandman^ 
his  going  forth^  the  time  and  manner  of 
his  sowing,  the  local  position  of  the  way- 
side.  But  these  would  be  foreign  to 
the  grand  design,  and  very  remotely 
connected,  if  connected  at  all,  with 
the  center  of  comparison.  So  also 
to  refer  the  wayside  hearer  to  thought- 
less childhood  ; the  stony  ground  to 
ardent  and  sui^crlicial  youth ; and  the 
thorny  ground  to  worldly-minded  ma- 
turity w'ould  be  fanciful  as  well  as  un- 
natural. For  these  classes  may  all  be 
found  among  persons  of  the  same  age. 
And  finally,  to  conclude  that  there  are 
but  three  classes  of  fruit-bearing  Chris- 
tians corresponding  to  the  thirtyfold, 
the  sixty  and  the  hundred,  each  bearing 
no  more  and  no  less  than  the  ratio  of 
his  class,  would  obviously  forced^  and 
be  founding  a principle  on  single  phrases 
and  incidental  circumstances. 

21-25.  Alt.  of  iiis  instkuctions 

DESIGNED  TO  GIVE  LIGHT  ; HIS  HE  AKERS 
RESPONSIBLE  FOR  THEIR  MEASURE  OF 

LIGHT.  Matt.  13:  12;  Luke  8 : 16-18. 
Compare  Matt.  5 : 15  ; 7:2;  10  : 26, 


where  Jesus  uses  the  same  language 
on  other  occasions.  Jesus  some- 
times repeated  great  and  important 
truths.  See  Matt.  6 : 9-13  and  Luke 
11  : 2-4  ; Matt.  16  : 21  ; 17  : 22,  23,  and 
20  : 17-19.  The  same  thing  has  been 
done  by  the  wisest  teachers  and  by  in- 
spired prophets.  Compare  Ps.  14  and 
53 ; Jer.  10  : 12-16  with  51  : 15-19. 

21.  Jesus  had  told  his  disciples  that 
it  was  given  them  to  know  the  mysteries 
of  the  kingdom  of  God,  but  not  to  the 
unbelieving  and  hardened  multitude, 
and  hence  his  special  reason  for  speak- 
ing in  parables  at  that  time,  vers.  11, 12. 
They  might  possibly  infer  that  these 
instructions  in  the  great  truths  of  his 
kingdom  were  to  be  kept  secret ; 
and  that  parabolic  instruction  is,  in  its 
very  nature,  adapted  to  darken  rather 
than  enlighten.  Jesus  however  dispels 
any  such  notions  by  what  he  now  says. 
It  is  the  nature  of  all  truth  to  enlighten  ; 
if  it  darkens,  the  fault  is  in  the  hearer, 
not  in  the  truth.  His  instructions  are 
all  intended  to  be  made  public,  and  the 
hearer  will  be  made  responsible  for  his 
manner  of  receiving  it. 

Is  a candle  ? Is  the  lamp.,  the  com- 
mon domestic  lamp,  brought  to  be  put 
under  a bushel ; the  'measure.,  indicat- 
ing a familiar  household  utensil,  as  the 
common  grain-measure,  holding  about 
a peck.  Or  under  a bed  ? The  conchy 
probably  that  on  which  people  reclined 
at  their  meals,  which  was  elevated  three 
or  four  feet  above  the  floor.  The  form 
of  the  question  demands  a strong  nega- 
tive answer.  The  mere  putting  the 
question  shows  the  absurdity  of  bring- 
ing a lamp  in  order  to  cover  it.  It 
should  be  put  on  a candlestick ^ or 
rather,  on  the  lamp  standard.,  the  sup- 
port on  which  the  lamp  is  placed,  in 
order  to  give  light.  “ The  lamp, being  low, 
was  placed  on  a support  sufficiently 
high  to  give  light  through  the  room  ; 
and  this  latter  would  be  equally  neces- 
sary to  the  candle  with  its  candlestick, 
as  we  use  the  term.” — Dr.  Con  ant  on 
Matt.  5 : 15.  And  thus  the  truths  of  the 
gospel  arc  like  the  lamp,  designed  not 
to  be  covered  up, but  to  be  made  known, 
so  as  to  give  light  to  the  world. 

22.  For*  Jesus  gives  the  reason  of 


84 


MAEK  IV. 


A.D.  28. 


hid,  which  shall  not  be  manifested;  neither  was 
any  thing  kept  secret,  but  that  it  should  come 

23  abroad.  any  man  have  ears  to  hear,  let  him 
hear. 

24  And  he  saith  unto  them.  Take  heed  what  ye  hear : 
^ with  what  measure  ye  mete,  it  shall  be  measured 
to  you : and  unto  you  that  hear  shall  more  be  given. 

25  ^ For  he  that  hath,  to  him  shall  be  given : and  he 
that  hath  not,  from  him  shall  be  taken  even  that 
which  he  hath. 


J ver.  9;  Mt.  11. 
15. 


Mt.  7.  2 ; Lk.  6. 
38. 

‘ Mt.  13.  12  ; 25. 
29 ; Lk.  8. 18 ; 19. 
26 ; John  15.  2-5. 


his  figurative  language  in  the  preced- 
ing verse  in  a plain  and  emphatic  de- 
claration. For  there  is  nothing  hid* 
If  any  truth  is  now  hidden  by  a para- 
ble or  otherwise  it  shall  be  mani- 
fested, revealed  and  made  known. 
Neither  was  anything  kept 
secret,  nothing*  has  been  concealed, 
intentionally  done  in  secret,  hut  that 
it  should  come  abroad , but  in  order 
that  it  should  come  into  open  view,  be 
brought  to  light.  Nothing  which  had 
been  taught  or  done  in  secret  was  to 
be  withheld,  but  all  is  designed  to  be 
proclaimed  publicly  at  the  proper  time. 
Even  their  secrecy  would  help  toward 
their  future  publicity.  And  as  applied 
to  his  parabolic  instructions,  truth 
now  veiled  in  parables  would  be  in 
due  time  the  more  manifest  through 
them.  That  which  might  seem  to  hide 
truth  would  most  beautifully  and  open- 
ly illustrate  it.  Those  who  would  now 
Avithhold  the  Bible  from  the  people  are 
acting  contrary  to  the  design  of  Christ 
and  of  truth. 

23.  If  any  man  have  ears  to 
hear,  etc.  See  on  ver.  9.  The  disciples 
are  specially  called  to  attend  seriously 
and  earnestly  to  his  instructions,  since 
they  were  to  be  the  public  heralds  of 
his  truth.  This  leads  to  what  follows 
regarding  their  responsibility  as  hearers. 

24.  And  he  said,  etc.  Doubtless 
uttered  on  the  same  occasion.  Take 
heed  what  ye  hear.  See  to  it,  con- 
sider carefully,  what  ye  hear  from  me. 
Luke  says  “how  ye  hear,”  which  is 
implied  in  the  caution  as  here  given  by 
Mark.  With  Avhat  measure,  ete. 
One  of  the  maxims  of  Jesus  applicable 
to  various  occasions.  Matt.  7 : 2.  The 
general  meaning  is : As  you  treat  others 
so  shall  you  be  treated.  In  this  in- 
stance, as  you  treat  me  as  a teacher  so 
will  1 treat  you  as  learners.  The  mea- 
sure of  careful  attention  given  me  will 


be  the  measure  of  instruction  given 
you.  What  you  receive  as  hearers  and 
disciples  will  correspond  to  your  ability 
and  diligence.  And  unto  yon  that 
hear.  According  to  the  best  authori- 
ties, And  there  shall  he  added  to  yon; 
you  shall  receive  more  instruction,  there 
shall  be  given  you  additional  truths 
and  increased  knowledge. 

25.  For.  The  reason  of  what  he 
had  just  said,  given  as  a general  princi- 
ple. Matthew  (13  : 12)  gives  it  earlier 
in  the  discourse.  But  its  applicability 
both  there  and  here,  renders  it  pro- 
bable that  Jesus  used  it  twice  on  the 
same  occasion.  , The  last  clause  of  the 
preceding  verse  prepared  the  way 
for  its  repetition.  He  that  hath. 
He  that,  having  a teachable  spirit, 
has  already  some  knowledge  of  the 
gospel  and  of  Christ.  Experimental 
knowledge  and  love  for  Christ,  an 
improvement  of  this  knowledge,  and 
a desire  for  more,  are  implied  in 
such  a state.  To  him  shall  be 
given  more  knowledge.  He  shall 
have  greater  means  and  facilities 
in  its  attainment.  He  that  hath 
not ; not  having  a teachable  spirit,  has 
failed  to  receive  and  use  the  instructions 
of  Christ,,  the  truths  of  the  gospel. 
Hence  he  has  not  experimental  know- 
ledge and  love  for  Christ,  and  desires 
not'  to  know  his  truth.  From  such 
shall  be  taken  away  even  that  which 
he  hath.  The  light,  the  means  and 
the  knowledge  which  have  been  prof- 
fered him  shall  be  withheld.  The  pos- 
session is  explained  b}^  Luke  (8  : 18), 
“ even  that  he  seemeth  to  have;”  it  is 
only  apparent  and  imaginary.  His 
speculative  views  and  notions  shall  be- 
come more  confused  and  darkened. 
Judas  among  the  twelve  was  an  ex- 
ample of  this  class.  He  who  uses  and 
improves  the  light  he  has  shall  obtain 
more  light,  Hos.  6:3;  John  8 : 12 ; 


A.D.  28. 


MARK  IV. 


85 


26  And  he  said,  So  is  the  kingdom  of  God,  as  if  a 

27  man  should  cast  seed  into  the  ground ; and  should 
sleep  and  rise,  night  and  day,  and  tlie  seed  should 

28  spring  " and  grow  up,  he  knowetli  not  how.  ® For 
the  earth  bringeth  forth  fruit  of  herself ; first  the 
blade,  then  the  ear,  after  that  the  full  corn  in  the 

29  car.  But  when  the  fruit  is  brought  forth,  imme- 
diately p he  putteth  in  the  sickle,  because  the  har- 
vest is  come. 


Mt.  13.  24. 


"Ecc.  8.  IT;  Is.  61. 

11 ; John  3.  8. 
o Ge.  1.  12. 


p Rev.  14. 15. 


but  he  who  neglects  to  do  it  shall  lose 
it  altogether,  aiid  be  condemned  as  an 
unprotitable  servant,  Matt.  25  : 29,  30. 

26-29.  Pakable  of  the  seed  gb ow- 
ing SECRETLY.  The  kingdom  of  God 
in  the  soul  and  in  the  world  a life  and 
a growth,  not  dependent  on  human 
l)Ower  ; gradual,  jirogressive  and  com- 
plete ill  its  development.  The  parable 
is  an  antidote  against  impatience  and 
despondency.  This  is  the  only  parable 
found  in  Mark  alone. 

26.  The  connection  and  position  of 
this  parable  are  very  natural.  By  the 
])arable  of  the  Sower  Jesus  had  taught 
the  dangers  attending  the  reception  of 
the  truth.  He  had  also  probably 
spoken  the  parable  of  the  Tares  (Matt. 
13  : 24-30),  by  which  was  shown  the 
dangers  from  the  seeds  of  error  sown  by 
Satan  and  his  agents.  He  had  also 
taught  (vers.  21-;14)  that  his  followers 
were  to  be  fellow-laborers  with  him  in 
proclaiming  the  truth.  He  now  shows 
that  the  seed,  the  word  of  God,  faith- 
fully preached,  Avill  germinate  on  the 
good  ground  and  through  an  unseen 
power  come  to  maturity,  ready  for 
harvesting. 

So  is  the  kingdom  of  God.  Such 
is  the  reign  or  dispensation  of  the 
Messiah,  in  its  growth  and  progress  in 
the  world  and  in  the  hearts  of  men.  It 
is  like  the  case  of  the  seed  about  to  be 
delineated.  Notice,  it  is  a man  and 
the  seed.  The  need.,  its  germination 
and  growth,  is  the  prominent  thing  in 
the  parable. 

27.  Should  sleep  and  rise,  night 

and  day.  Sleeps  by  night  and  ilses 
by  day  as  usual.  Having  sown  the  seed, 
he  leaves  it,  attending  to  other  things  ; 
pursuing  his  ordinary  course  of  labor 
and  rest.  In  the  mdan  time,  without 
any  of  his  aid  the  seed  germinates  and 
grows,  he  knoweth  hot  how;  he 
does  not  understand  the  process  of  its 
growth  ; neither  does  he  anxiously 


watch  it ; he  lets  it  alone,  assured  that 
it  will  spring  up  and  grow,  though  he 
can  not  explain  it.  Human  wisdom  finds 
something  here  into  which  it  cannot 
penetrate. 

28.  The  earth  bringeth  forth 
fruit  of  herself.  By  the  power  that 
God  gives.  By  the  hidden  processes  of 
life  through  the  power  of  God.  First 
the  blade,  the  (jrans^  the  small  grass- 
like shoot.  “That  period  of  growth  in 
which  grains  and  grasses  are  alike.” — 
Alexander.  Then  the  ear.  The 
head  upon  the  stalk.  The  period  of 
heading-out  when  the  grains  are  dis- 
tinguished  from  grasses,  etc,  • After 
that  the  full  corn,  etc.  Then  the 
full  grain;  the  kernels  full-grown  and 
ripe. 

29.  When  the  fruit  is  brought 

forth.  Gives  up.,  yields^  permits.  The 
spontaneous  growth  of  the  fruit  con- 
tinues till  it  is  fully  ripe,  and  then  it  is 
ready  for  the  sickle,  for  men  to  work  in 
gathering  it.  Putteth  in  the  sickle. 
Sendeth  forth  the  sickle.  The  reaping  is 
done  by  himself  or  by  others. 


oriental  wheat. 

Interpretation.  The  grand  design 


MARK  IV. 


A.D.  28. 


8G 


30  And  he  said,  Whereunto  shall  we  liken  the  king-  ^ L 4i^- 

dom  of  God?  or  with  what  comparison  shall  we  4*4.  5.  14 .*  19.’ 

31  compare  it  ? It  is  like  a grain  of  mustard  seed,  20. 
which,  when  it  is  sown  in  the  earth,  is  less  than  all 


of  this  pai'able  is  to  illustrate  the  life 
and  the  growth  of  the  reign  or  admin- 
istration of  Christ,  in  the  heart  and  in 
the  world,  independent  of  human  power. 
Its  center  of  comparison  is  between  tlie 
regular  independent  development  of 
the  seed  and  the  regular  independent 
development  of  the  life-seed  of  Christ’s 
kingdom.  A man^  is  indefinite,  and  re- 
])resents  any  one  who  may  sow  the 
seed  of  the  kingdom.  Christ  sowed ; 
but  his  disciples  were  to  be  the  principal 
sowers.  Ministers  go  forth  in  his  stead, 
2 Cor.  5 : 20.  It  can  be  said  of  them 
that  the  seed  germinates  and  grows, 
they  know  'not  how.  The  seed  is  the  word 
of  God,  the  truths  of  the  gospel,  ver. 
14.  The  ground  represents"  the  hearts 
of  men.  The  seed  springing  'up  and 
growing.,  represents  the  germination  and 
gmdual  growth  of  spiritual  life,  1 Pet. 
1 : 23-25.  It  does  not  come  suddenly 
to  maturity.  The  blade.,  the  c«r,  and  the 
full  grain.,  represent  a regular  develop- 
ment. It  is  certainly  analogous  that 
John  divides  believers  into  three  classes 
(1  John  2 : 12-14),  ‘‘ little  children,” 
“young  men,”  and  “fathers.”  The 
earth  hringeth  forth  fruit  of  herself  re- 
i:>resents  the  spiritual  life  springing  up 
and  coming  to  maturity  through  the 
power  of  the  Holy  Spirit  and  of  truth 
in  the  hearts  of  men,  independent  of 
human  power.  The  man  sleeping  at 
night  and  ri.sb?^at  day,  and  going  about 
his  usual  work  after  sowing  the  seed, 
illustrates  the  assurance  the  Christian 
should  have  in  the  ultimate  success  of 
truth.  The  great  reaper  is  Christ,  Rev. 
14  : 14,  15 ; his  reapers  are  the  angels. 
Matt.  13  : 39.  As  they  did  not  reap 
until  the  fruit  was  fully  ripe,  so  Christ 
will  eall  none  of  his  children  home 
until  they  are  fully  prepared.  The  har- 
ve,st  represents  the  end  of  the  world 
(Matt.  13  : 40,  41),  or  death,  so  far  as 
death  is  the  end  of  the  world  to  the 
individual  believer.  The  ministers  of 
the  gospel  may  also  be  regarded  as 
reapers,  at  last  coming  with  joy  and 
bringing  their  sheaves  with  them,  Ps. 
126  6;  John  4 : 36  ; I I'hess.  2 : 19. 

It  is  altogether  aside  from  the  design 
of  this  parable  to  suppose  that  Jesus 


intended  to  encourage  slothfulness  in 
au}^  respect.  Men  are  to  exercise  dili- 
gence, prayerfulness,  and  watchfulness, 
or  religion  will  not  thrive.  In  this 
matter  we  are  workers  together  with 
God.  One  plants,  another  waters,  but 
God  gives  the  increase.  The  gospel 
must  be  preached.  It  must  be  heard, 
understood,  believed,  and  obe3^ed.  But 
the  power  which  leads  men  to  do  this 
is  of  God,  1 Cor.  3 : 6-8.  The  parable 
is  rather  a stimulus  to  persevering  labor. 
“By  such  insensible  degrees  shall  the 
gospel  gain  ground  in  the  world  and 
ripen  to  a harvest  of  glory  ; and  there- 
fore let  not  my  faithful  servants  be  dis- 
couraged if  the  effect  of  their  labors 
be  not  so  immediately  conspicuous  as 
they  could  desire ; a future  ciop  may 
spring  up,  and  the  Son  of  man  will  in 
due  time  appear  to  gather  it  in.” — 
Doddkidge. 

30-32.  Parable  of  grain  of  mus- 
tard. The  expansive  power  of  truth, 
!Matt.  13  : 31,  32.  Compare  Luke  13  : 
18,  19. 

30.  Having  thus  by  the  preceding 
parable  shown  the  silent  and  progres- 
sive growth  of  his  kingdom  in  the  heart 
and  the  world,  he  proceeds  in  the  same 
line  of  thought : And  he  said,  using 
the  form  of  a question  for  emphasis 
and  for  arresting  the  attention. 
Whereunto  shall  we  liken.  Ac- 
cording to  the  oldest  and  best  manu- 
scripts, IIoio  .shall  we  liken.  80  also  in 
the  next  question,  instead  of  With 
Avhat  comparison,  it  should  be,  In 
what  parable  (or  comparii^on)  shall  ice 
plaee  it,  or  set  it  forth.  Notice  that 
Jesus  uses  the  plural  Ave,  including 
his  disciples  in  their  work  of  preaching 
and  teaching.  Parables  were  intended 
not  merely  for  that  occasion,  but  to 
be  used  afterward  by  preachers  and 
teachers  in  illustrating  the  kingdom  of 
God.  These  questions  give  great  vivid- 
ness to  Mark’s  narrative. 

31.  We  may  well  suppose  that  Jesus 
paused  a moment  as  if  waiting  a leply, 
and  then  he  answers.  Like  a grain 
of  mustard  seed.  This  is  popularly 
described  as  less  than  all  the  seeds, 
etc.  It  was  the  smallest  of  seed-grain 


A.D.  28. 


MARK  IV. 


87 


32  the  seeds  that  be  in  the  earth : but  when  it  is  sown, 
it  groweth  up,  and  becoineth  greater  than  all  herbs, 
and  sliooteth  out  great  branches ; so  that  the  fowls 
of  the  air  may  lodge  under  the  shadow  of  it. 


used  in  Jewish  husbandly,  and  in 
jiroportion  to  the  plant  it  produces,  it 
was  the  smallest  of  all  domestic  gar- 
den-seeds.  In  Jewisli  proverbial  lan- 
guage it  was  used  to  denote  the  smallest 
thing.  Matt.  17  : 20. 

32.  Becometh  greater  than  all 
herbs  ; than  all  the  herbs  in  the  gar- 
den, “a  tree”  (Matt.  13  : 32),  or  “a 
great  tree”  (Luke  13  : 19),  of  course  in 
a comparative  sense.  Jesus  uses  the 
popular  language  of  the  day.  May 
lodge.  Can  lodge ^ light  upon,  and  find 
shelter  in  its  branches. 

The  common  mustard-plant  is  not 
only  found  in  Palestine  in  a wild  state, 
but  is  cultivated  in  gardens.  Dr.  Thom  - 
son  {The  Land  and  the  Book^  vol.  ii.,  p. 
100)  says  of  the  wild  mustard,  “ I have 
seen  this  plant  on  the  rich  plains  of 
Akka  as  tall  as  the  horse  and  his  rider.” 
Dr.  Hooker  {HacketVs  Smitids  Biction- 
ary^  p.  2012)  also  says,  “Of  the  mus- 
tard-plants which  I saw  on  the  banks  of 
the  J ordan,  one  was  ten  feet  high.  ” Dr. 
Hackett,  while  riding  across  tlie  plain 
Akka  on  the  way  to  Mount  Carmel,  ex- 
amined an  extensive  field  of  this  plant. 
“It  was  in  blossom  at  the  time,  full- 
grown  ; in  some  cases,  as  measured, 
six,  seven,  and  nine  feet  high,  with  a 
stem  or  trunk  more  than  an  ineb  thick, 
throwing  out  branches  on  every  side. 
It  might  well  be  called  a tree,  and  cer- 
tainly, in  comparison  with  its  tiny  seed, 
‘ a great  tree.’  But  still  the  branches 
or  stems  of  the  branches  were  not  very 
large,  and  to  the  eye  did  not  appear 
very  strong.  Can  the  birds,  1 said  to 
myself,  rest  upon  them  ? Are  they  not 
too  slight  and  fiexible?  Will  they  not 
bend  or  break  beneath  the  superadded 
Aveight?  At  that  very  instant,  as  I 
stood  and  revolved  the  thought,  lo ! one 
of  the  fowls  of  heaven  stopped  in  his 
flight  through  the  air,  alighted  down 
upon  the  branches,  which  hardly  moved 
beneath  the  shock,  and  then  began, 
l)erched  there  before  my  eyes,  to  Avar- 
ble  forth  a strain  of  the  richest  music.” 
— Ii.A.CKETT’s  Sndtids  Blciionanj.  p. 
2013. 

Interpret A.T ION.  The  grand  design 
of  this  parable  is  to  show  the  expansive 


and  groAving  power  of  the  gospel  under 
the  kingdom  or  reign  of  the  Messiah. 

center  of  comparii^on  is  l)etween  the 
poAver  of  groAvth  as  exhibited  in  the 
mustard-seed  and  that  manifested  in 
gospel  truth.  The  grain  of  mustard 
represents  the  Avoi  d of  God,  the  truth. 
The  man  that  sowed,  Christ  or  one  of 
his  servants.  The  »eed  in  the  soil  he- 
coming  a plants  the  individual  believer. 
The  idea  of  growth  and  of  gradual 
development  is  vividly  presented.  A 
seed  of  gospel  truth  is  lodged  in  the 
heart,  a little  Avord  or  a single  idea. 
To  human  view  it  is  indeed  small,  but  it 
germinates  into  a ncAV  and  groAving  life, 
begotten  “with  the  Avord  of  truth,” 
James  1 : 18.  Thus  it  has  pleased  God 
“through  the  foolishness  of  preaching 
to  save  them  that  believe,”  1 Cor.  1 : 
21.  The  believer  now  grows  in  grace, 
his  spiritual  strength'  increases,  his 
graces  appear,  and  his  powers  are  de- 
veloped, going  on  from  one  degree  of 
strength  to  another,  till  he  becomes  a 
full-groAvn  man  in  Christ,  Eph.  4 : 13. 
He  has  noAV  the  size,  appearance, 
strength,  and  activities  of  a man.  But 
growth  includes  not  only  internal  de- 
velopment, but  also  accretion  from 
without,  through  food,  air,  Avater,  etc. 
So  the  Christian  in  his  growtli  feeds 
upon  the  bread  of  life.  The  birds  of 
the  air  are  introduced  to  represent  the 
strength  and  blessing  of  this  matured 
and  developed  state.  Christians  in- 
dividually and  collectively  are  indeed 
a source  of  blessing  and  safety  to  the 
Avorld,  Gen.  18  : 23-33 ; Deut.  9 : 19,  20  ; 
Isa.  1 : 9.  See  Remark  27. 

But  this  parable  also  illustrates  the 
power  and  growth  of  the  gospel  gene- 
rally in  the  hearts  and  lives  of  men. 
Jesus  was  indeed  “ the  word,”  the  gos- 
pel seed^  the  babe  of  Bethlehem,  the 
man  of  soitoavs,  despised  of  men,  but 
planted  of  his  own  free  will  by  bis 
death,  springing  up  in  his  resurrection 
and  bearing  fruit  in  the  thousands  and 
the  millions  of  his  followers,  John  12  : 
21.  This  spiritual  kingdom  commencing 
with  himself,  has  been  constantly  aug- 
menting. Tlie  gospel  from  small  be- 
ginnings has  become  extensive  and 


88 


MARK  lY. 


A.D.  28, 


33  And  with  many  such  parables  spake  he  the  word 

34  unto  tliein,  as  tliey  were  able  to  hear  it.  But  with- 
out a parable  spake  he  not  unto  tliem.  And  when 
tliey  were  alone,  he  expounded  all  things  to  his  dis- 
ciples. 

Jesus  crosses  the  lake  ; stills  a storm. 

35  ® AKD  the  same  day,  when  the  even  was  come,  he  * Mt.  8. 18 ; Lk.  8. 
saith  unto  them,  Let  us  pass  over  unto  the  other 

36  side.  And  when  they  had  sent  away  the  multitude, 
they  took  him  even  as  he  was  in  the  ship.  And 


>^Mt.  13.34;  John 
IG.  12 ; 1 Cor.  3. 
1,  2 ; Heb.  5.  11. 


powerful.  See  a prophecy  of  this  king- 
dom ill  Dan.  2 : 44,  45 ; and  compare 
Dan.  7 : 13,  14 ; Ezek.  17  ; 22-24. 

33-34.  Conclusion  of  the  parables; 
to  the  multitudes,  for  so  we  learn  from 
Matthew,  and  also  that  bespoke  others 
the  same  day  to  his  disciples  when  alone, 
Matt.  13  : 34,  35. 

The  three  parables  here  given  by 
Mark  present  a‘  broad  and  connected 
view  of  religious  truth,  respecting  the 
foundation,  progress  and  completion  of 
the  kingdom  of  God,  in  the  hearts  and 
lives  of  men,  and  in  the  world. 

33.  And  many  such  parables* 
Mark  evidently  knew  of  other  parables 
spoken  at  that  time ; but  he  gives  these 
as  samples.  Matthew  gives  The  Tares, 
and  The  Leaven,  spoken  to  the  multi- 
tude, besides  three  others  spoken  to 
the  disciples.  Unto  them*  The 
multitude  and  his  disciples,  ver.  34 ; 
Matt.  13  : 34.  As  they  were  able 
to  hear*  According  to  ability  or  capa- 
city for  receiving  instruction.  “ It  also 
includes  their  being  able  to  hear  with- 
out being  offended.” — Lange.  So  the 
apostles  afterward  did,  adapting  their 
teachings  to  the  capacities  of  their 
hearers,  1 Cor.  3 ; 1,  2 ; Ileb.  5 : 11-14. 

34.  Without  a parable  spake 
he  not*  On  this  occasion  he  confined- 
himself  to  parables  in  instructing  the 
multitude.  Neither  did  he  explain  the 
parables  to  them,  but  to  his  disciples 
when  they  wei-e  alone,  in  private. 
Thus  he  explained  the  sower  and  the 
tares,  Matt.  13  : 30-43.  Compare  Matt. 
15  : 15-20 ; Luke  10  : 9-12  ; John  14  : 
5-11 ; 10  : 29. 

35-41.  Jesus  crosses  the  lake  ; 
STILLS  THE  TEMPEST.  Matt.  8 : 18,  23- 
27;  Luke8:  22-25.  This  account  given 
by  Mark  is  the  fullest,  most  grajDhic, 
and  most  definite. 


35.  As  the  Sermon  on  the  Mount  was 
followed  by  a miracle,  so  was  the  great 
paraliolic  discourse  by  the  seaside. 
The  former  was  for  the  enlightenment 
of  all,  and  the  miracle  was  before  all ; 
the  latter  was  specially  for  those  who 
had  ears  to  hear,  his  disciples,  and  the 
miracle  was  performed  specially  for 
them.  That  miracle  (the  leper.  Matt. 
8 : 2-4)  represents  man  cleansed  and 
saved  by  the  Savior  in  harmony  with 
the  Law ; this  might  be  termed  an  acted 
parable  or  dark-saying.  In  the  extre- 
mity and  darkness  of  the  disciples, 
Christ  appears  the  solver  of  their  per- 
plexity, and  the  deliverer  from  threaten- 
ing destruction. 

The  same  day  when  the  even 

was  come*  That  day,  etc.  This  fixes 
this  voyage  and  miracle  to  the  evening 
and  night  following  the  parabolic  dis- 
course just  given.  It  was  probably 
about  sunsetting.  The  other  side* 
The  eastern  side  of  the  lake. 

36.  When  they  had  sent  away, 
etc.  When  the  disciples  had  dismissed 
the  multitude  they  took  him  even  as 
he  was  in  the  ship*  That  is,  with- 
out any  preparation ; Jesus  was  already 
in  the  boat.  It  appears  from  Matthew 
that  after  discoursing  from  the  boat, 
he  retired  awhile  to  the  house,  probably 
where  he  resided  at  Capernaum  (Matt. 
13  : 36)  ; then  returned  to  the  boat  and 
possibly  discoursed  still  more  ; but 
seeing  the  multitude  continuing  (Matt. 
8 : 18),  he  commands  to  depart  to  the 
opposite  side,  which  command  was 
obeyed  promptly  and  in  haste.  Little 
ships*  Shijys  or  boats,  according  to 
the  oldest  manuscripts  and  highest 
critical  authorities.  These  very  likely 
contained  some  of  the  multitude,  but 
were  separated  in  the  gale. 

37.  A great  storm  of  Avind*  One 


A.D.  28. 


MAEK  lY. 


89 


87  there  were  also  with  him  otlier  little  ships.  And 
there  arose  a great  storm  of  wind,  and  tlie  waves 
38  beat  into  tlie  sliip,  so  that  it  was  now  full.  And  he 
was  in  the  hinder  part  of  the  ship,  asleep  on  a pil- 
low : and  they  awake  him,  and  say  unto  liim,  Mas- 
89  ter,  * carest  thou  not  that  we  perish  ? And  he  arose,  t ig.  40. 27 ; 1 pct. 
and  rebuked  the  wind,  and  said  unto  the  sea,  Peace,  5.  7;  Jon.  1.  g. 


of  those  sudden,  violent  squalls  or 
whirlwinds,  attimded  with  some  rain, 
to  which  the  lake  is  subject.  Captain 
C.  W.  Wilson  (Recovery  of  Jerusa- 
lem) gives  the  following  graphic  de- 
scription of  one  of  these  storms  on  the 
Sea  of  Galilee : 

“ Sudden  storms,  such  as  those  men- 
tioned in  the  New  Testament,  are  by 
no  means  uncommon;  and  I had  a 
good  opportunity  of  watching  one  of 
them  from  the  ruins  of  Gamala  on  the 
eastern  hills.  The  morning  was  de- 
lightful ; a gentle  easterly  breeze,  and 
not  a cloud  in  the  sky  to  give  warning 
of  what  was  coming.  Suddenly,  about 
midday,  there  was  a sound  of  distant 
thunder,  and  a small  cloud,  ‘ no  bigger 
than  a man’s  hand,’  was  seen  rising 
over  the  heights  of  Lubieh,  to  the  west. 
In  a few  moments  the  cloud  began  to 
spread,  and  heavy  black  masses  came 
rolling  down  the  hills  towards  the  lake, 
completely  obscuring  Tabor  and  Hattin. 
At  this  moment  the  breeze  died  away  ; 
there  were  a few  minutes  of  perfect 
calm,  during  which  the  sun  shone  out 
with  intense  power,  and  the  surface  of 
the  lake  was  smooth  and  even  as  a 
mirror;  Tiberias,  Mejdel,  and  other 
buildings  stood  out  in  sharp  relief  from 
the  gloom  behind ; but  they  were  soon 
lost  sight  of,  as  the  thunder-gust  swept 
past  them,  and  rapidly  advancing  across 
the  lake,  lifted  the  placid  water  into  a 
bright  sheet  of  foam ; in  another  mo- 
ment it  reached  the  ruins,  driving 
myself  and  companion  to  take  refuge 
in  a cistern,  where,  for  nearly  an  hour, 
we  were  confined,  listening  to  the  rat- 
tling peals  of  thunder  and  torrents  of 
rain.  The  effect  of  half  the  lake  in 
perfect  rest,  whilst  the  other  half  was 
in  wild  confusion, was  extremely  grand ; 
it  would  have  fared  badly  with  any 
light  craft  caught  in  midlake  by  the 
storm  ; and  we  could  not  help  thinking 
of  that  memorable  occasion  on  which 
the  storm  is  so  graphically  described  as 
* coming  down  ’ (Luke  8 : 23)  upon 
the  lake.” 


It  Avas  now  full.  The  ship  wan 
already  hecominy  filled^  (Bible  Union 
version).  It  “was  covered  with  the 
waves,”  Matt.  8 : 24. 

38.  He  is  emphatic.  While  all  the 
rest  were  awake  and  filled  with  terror, 
he  himaelf  was  in  the  hinder  part,  the 
ste7'n  of  the  vessel,  sleeping  on  a pil- 
low, on  the  cushion,  which  formed  part 
of  the  furniture  of  the  boat.  Alford 
suggests  that  the  pillow  was  the  cu- 
shion used  by  the  rowers,  the  covering 
of  their  seats.  Asleep.  He  needed 
sleep,  like  other  men  ; especially  after 
such  a laboring  day,  ch.  3 : 20  to  ch.  4 : 
35.  It  was  his  design  also  that  this 
storm  should  be  simultaneous  with  his 
sleep,  so  that  his  disciples  should  feel 
their  extremity  and  be  the  more  deeply 
impressed  with  his  power  over  the  ele- 
ments. Like  Jonah  he  slept  in  the 
midst  of  the  storm ; but  how  differ- 
ently ! — the  prophet  fleeing  from  duty, 
Jesus  calmly  awaiting  the  exact  mo- 
ment of  duty ; the  prophet  the  cause, 
Jesus  the  allayer  of  the  storm. 

AAvake  him.  They  rouse  him  up, 
not  for  his  safety,  but  their  own.  Mas- 
ter. Teacher.  They  recognize  him  as 
the  great  and  powerfid  teacher  of  Israel. 
Carest  thou  not  that  we  perish  ? 
A mingled  prayer  and  complaint;  with 
mingled  fear  and  faith.  The  cries  of 
intense  anxiety,  the  exclamations  of 
terror.  “ Teacher,  we  are  lost ! hast 
thou  no  concern  for  us?  Canst  thou 
lie  sleeping  here  while  we  are  iierishing  ? 
Save  us  from  impending  ruin  !”  (Matt. 
8 : 25.)  IIpw  great  the  tempest  thus 
to  terrify  the  discifiles,  who  were  ac- 
customed to  sailing  and  fishing  on  the 
lake ! 

39.  And  he  arose  and  rebuked. 

B(du(i  roused  up,  or  v)oke  tip  fully,  he 
rebuked  the  vnnd.  How  patiently  be 
bears  their  murmuring  and  their  little 
faith,  and  how  quickly  he  comes  to 
their  relief.  Peace,  be  still.  Be 
silent,  be  tnished,  and  remain  so.  This 
remarkable  command  to  the  sea  is 
given  only  here.  Some  infer  from  the 


90 


MARK  lY. 


A.D.  28. 


be  still.  And  the  wind  ceased,  and  there  was  a 

40  great  calm.  And  he  said  unto  them,  " Why  are  ye  " l,  3 ; Is. 

41  so  fearful  ? How  is  it  that  ye  have  no  faith  ? And 
they  feared  exceedingly,  and  said  one  to  another. 

What  manner  of  man  is  tliis,  that  even the  wind  ^ Job  38. 11. 
and  the  sea  obey  him  ? 


language  that  Satan  and  his  demons 
were  the  cause  of  the  storm,  and  that 
tliey  are  the  objects  of  rebuke.  It  may 
he  explained,  however,  by  supposing  a 
strong  personilication.  By  thus  speak- 
ing, Jesus  showed  that  the  elements 
were  subject  to  his  bidding.  Compare 
Ps.  106:  9;  89:  8,  9.  'The  Aviiid 
ceased,  as  if  weary,  tired  out,  and  ex- 
hausted. And  there  was  a great  cairn, 
a great  stillness  ; great  in  contrast  to 
the  violent  agitation  of  both  air  and 
water,  which  had  just  subsided.  Jesus 
with  his  disciples  in  the  ship  is  a beau- 
tiful emblem  of  the  church  tossed  and 
shaken  by  the  tempests  of  the  world, 
yet  always  safe;  for  Jesus  is  with  her 
to  the  end.  Compare  in  contrast,  Eze- 
kiel, ch.  27,  where  Tyre  is  presented 
under  the  figure  of  a vast  ship,  built, 
manned,  and  freighted  by  the  combined 
skill,  strength,  beaut}",  and  riches  of  all 
nations  ; but  it  is  broken  by  the  storm 
and  destroyed. 

40.  Jesus  rebukes  the  troubled  hearts 

of  his  disciples.  Mattliew"  places  this 
before,  and  Mark  and  Luke  after,  the 
l ebuking  of  the  wind.  The  language 
comes  in  perfectly  natural  while  Jesus 
is  rising  up  from  sleep.  A part  may 
have  been  spoken  before  and  a part 
after  the  miracle.  Tims  as  he  awoke 
he  may  have  answered  their  complain- 
ing entreaty,  “ Why  are  ye  fc-arful,  O 
ye  of  little  faith  ? ’’"^Matt.  8 : 26.  Then 
arising  and  rebuking  the  elements,  he 
may  have  added,  “ Where  is  your  faith  ? ’ ’ 
(Luke  8 : 25  ;)  “ Why  are  you  so  fearful  ? 
How  is  it  that  you  have  no  faith?” 
Their  earnest  entreaty  showed  that  they 
ha.d  a “little  faith;”  but  as  their  terror 
arose  from  want  of  confidence  in  the 
power  of  Jesus,  and  so  completely  un- 
manned them,  it  could  be  said  com- 
])aratively  that  they  had  no  faith. 
Meyer  notes  the  fact  that  Mark  more 
than  the  other  evangelists  makes  pro- 
minent the  Aveakness  of  the  disciples 
in  knowledge  and  faith,  ch.  6 : 52;  7 : 
18  ; 8 : 18,  83 ; 9 : 0,  19  ; 10  : 24,  82  ; 

14  : 40 ; 16  : 8,  11,  18,  14. 

41.  They  feared  exceedingly. 


Literally,  They  feared  a great  fear,  they 
Avere  greatly  territied.  What  man» 
ner  of  man  ? Rather,  Who  then  is  this 
who  exercises  such  perfect  control  over 
the  elements  of  nature?  From  Mat- 
theAV  (8  : 27)  this  seems  to  be  the  ex- 
clamation of  the  crew  or  sailors  on 
board.  But  here,  and  also  in  Luke  (8  : 
25),  it  appears  that  the  disciples  shared 
in  their  feelings  and  exclamations  of 
amazement.  They  indeed  belieA^ed  in 
Jesus  as  the  Messiah,  but  such  an  ex- 
hibition of  power  confounded  them  ; 
not  only  confirmed  their  previous 
knOAvledge  and  belief  of  his  greatness, 
but  excited  within  them  wondering 
thoughts  regarding  his  divine  origin, 
power,  etc.  Compare  the  exclamation 
of  the  mariners  on  a similar  occasion 
(Matt.  14  : 83),  “ Of  a truth  thou  art  the 
Sou  of  God.” 

Remarks. 

1.  Jesus  taught  by  the  sea-side.  So 
let  us  soAv  the  good  seed  beside  all 
Avaters.  The  careless  Avill  not  come  to 
us  ; we  must  go  to  them,  ver.  1 ; Eccle. 
11:1;  Isa.  82  : 20. 

2.  Natural  objects  illustrate  spiritual 
ti'uths  ; and  should  be  studied  for  this 
purpose.  “We  must  translate  the  book 
of  nature  into  the  book  of  grace.” — 
Thomas  Taylor.  Vers.  2,  3.  Compare 
Heb.  8:5;  9 : 23  ; Rev.  chs.  21,  22. 

3.  As  the  seed  AvassoAvn  on  all  kinds 
of  ground,  so  is  the  truth  to  be  preach- 
ed to  all  classes  of  men,  vers.  6-9 ; ch. 
16  : 15  ; Rev.  22  : 17. 

4.  We  should  seek  the  kernel,  not  the 
mere  shell  of  the  Avord,  ver.  9;  John 
6 : 63  ; 2 Cor.  3 : 6. 

5.  Whatever  is  dark  to  us  Ave  should 
take  to  Jesus,  asking  the  guidance  of 
the  Holy  Spirit,  vers.  10,  13  ; John  16  : 
13  ; James  1 : 5. 

6.  The  truths  of  the  gospel  are  of 
God,  and  specially  intrusted  to  Chris- 
tians, ver.  11 ; Matt.  16  : 17 ; 1 Cor.  4 : 
1;  Heb.  1 : 1,  2. 

7.  Some  persons,  though  living,  are 
given  over  to  destruction,  ver.  12  ; Rom. 
1 : 28  ; Jer.  0 : oO. 


A.D.  28. 


MARK  IV. 


91 


8.  Jesus  spoke  in  pambles : Firnt^  to 
instruct  his  followers,  ver.  11.  Second^ 
to  justly  permit  the  blindness  and  de- 
struction of  the  incorrigible,  ver.  12. 
Thirds  to  show  how  to  illustrate  spiri- 
tual by  natural  things,  vers.  13,  34. 
FoiD'th^  to  reprove  the  Jews  witliout 
too  much  exciting  their  rage,  ver.  34  ; 
Matt.  21  : 45.  Fifths  to  fulfill  prophecy, 
Matt.  13  : 35. 

9.  Both  the  sower  and  the  seed  are 
all-important.  Without  either,  no  fruit 
can  be  expected,  ver.  14 ; Kom.  10  : 14, 
15  ; 1 Pet.  1 : 25. 

10.  You  may  delay  to  attend  to  your 
soul,  but  Satan  will  not  delay  in  trying 
to  effect  your  ruin,  ver.  15  ; 2 Cor.  4 : 3, 

4 ; 1 Pet.  5 ; 8 ; 1 Tim.  5 : 15. 

11.  In  the  Spirit’s  work  of  renewing 
the  heart,  sorrow  precedes  joy.  We 
have  reason  to  suspect  some  wrong 
where  nothing  but  joy  attends  profess- 
ed conversion,  ver.  16 ; Luke  15  : 17- 
23;  18:13,14;  John  16:8;  2 Cor. 
7 : 10. 

12.  Joy  without  repentance  and  a 
change  of  heart  is  delusive  and  short- 
lived, vers.  16,  17  ; Job  20  : 5 ; Ps.  126  : 

5 ; Prov.  15  : 21 ; Hos.  6:4;  James 

4:9.  • 

13.  If  we  would  be  the  Lord’s,  the 
idols  of  the  heart  must  be  destroyed. 
Property,  ease,  reputation,  and  even 
life  itself,  if  tliey  stand  in  the  way  of 
Jesus,  must  be  sacrificed,  vers.  18,  19; 
Ezek.  14  : 3-5 ; Matt.  5 : 29,  30 ; Rom. 
8:7;  James  4 : 4 ; 1 John  2 : 15. 

14.  When  the  word  of  God  is  truly 
received  into  the  heart,  the  soul  is  sub- 
jected and  united  to  Christ,  and  brings 
forth  fruit  to  God,  ver.  20 ; Ps.  126  : 6 ; 
John  15  : 4,  7,  8 ; Gal.  5 : 22-24. 

15.  If  we  have  received  spiritual 
knowledge  it  is  our  duty  to  impart  it 
to  others,  ver.  21 ; Jer.  23  : 28 ; 1 Pet. 
4:  10. 

16.  All  mysteries  of  God  relating  to 
man  will  be  made  known  at  the  proper 
time,  ver.  22;  1 Cor.  2 : 7-10  ; Dan.  12  : 
9,  10. 

17.  We  must  give  account  to  God 
for  the  use  of  our  knowledge,  ver.  22; 
Matt.  25  : 24-30;  Luke  12  : 47,  48. 

18.  You  are  to  hear  the  truth  both 
for  j^our  own  good  and  the  good  of 
others,  ver.  23 ; Matt  5 : 16 ; 1 Thess. 

5 : 14 ; 2 Thess.  3 : 13. 

19.  Beware  and  not  undervalue  the 
ministry  and  the  preaching  of  the  gos- 
pel, ver.  24  ; Rom.  10  : 14 ; 1 Thess.  5 : 
20;  2 Tim.  4 : 2. 


20.  Your  eternal  interests  hang  upon 
how  and  what  you  hear,  vers.  24,  25  ; ch. 
16  : 15,  16  ; Rom.  10  : 17  ; Eph.  1 : 13. 

21.  The  diligent  use  of  religious  pri- 
vileges and  opportunities  will  yield  a 
rich  return  of  blessings  upon  ourselves, 
vers.  24,  25  ; Prov.  13  : 4 ; 19  : 15 ; 2 Pet. 

3 : 14. 

22.  There  is  much  beyond  our  com- 
prehension and  control  in  the  work  of 
God  in  the  soul,  vers.  26,  27 ; John  1 : 
13  ; 3 : 8 ; 1 Cor.  2 : 11. 

23.  We  should  do  our  work  faithfully, 
and  then  commit  the  results  to  God, 
ver.  27 ; Eccle.  11  : 6 ; 1 Cor.  3 : 7;  15 : 
10  ; Gal.  6 : 9,  10. 

24.  The  work  of  grace  in  the  heart 
is  gradual  and  progressive,  from  a 
small  beginning  to  ultimate  perfection. 
We  should  not  therefore  despise  the 
day  of  small  things,  nor  be  discouraged 
if  present  results  come  short  of  our  ex- 
pectation, ver.  28  ; 2 Cor.  3 : 18  ; Zech. 

4 : 10  ; Matt.  13  : 33. 

25.  The  Christian  shall  not  die,  nor 
the  Christian  dispensation  close  till  the 
respective  harvest  is  ripe,  ver.  29  ; Job 
7 : 1 ; 14  : 14  ; Matt.  13  : 39-43. 

26.  In  working  for  God  we  should 
expect  great  endings  from  small  begin- 
nings, vers.  31,  32 ; Isa.  41  : 14-16 ; 
51  : 1-4 ; 60  : 22  ; Dan.  2 : 35,  44,  45. 

27.  “ Those  who  would  have  devour- 
ed Christianity  when  it  was  sown  in  the 
earth,  are  now  glad  to  find  protection 
under  its  wide-spreading  branches,” 
ver.  32. 

28.  Study  to  adapt  your  teaching  to 
those  under  your  instruction.  Some 
truths  untimely  presented  will  be  only 
misunderstood  and  perverted,  ver.  33 ; 
John  16  : 12. 

29.  Seek  to  be  alone  with  Jesus  ; you 
will  learn  all  that  is  necessary  respect- 
ing his  truth  and  kingdom,  ver.  34  ; 
Prov.  2 : 3-9  ; Matt.  6 : 6 ; 11  : 29. 

30.  Obedience  to  Christ  often  leads 
into  a way  of  trial,  vers.  35-37 ; Luke  9 : 
59,  60  ; Acts  20  : 22-24. 

31.  Jesus  was  human.  lie  needed 
sleep  like  others,  ver.  38 ; John  4:6; 
1 Tim.  2:5;  Ileb.  2 : 14. 

32.  Jesus  was  also  divine.  lie  was 
Lord  of  the  wind  and  the  w aves,  vers. 
39-41  ; John  1:1;  Acts  7 : 59  ; 10  : 
36;  Rom.  9 : 5. 

33.  Even  Christians  often  distrust 
Christ  in  his  providence,  through  a 
w'ant  of  faith,  yet  Jesus  deals  tenderly 
with  them,  vers.  38-40 ; Luke  24  : 25 ; 
John  20  : 27-29. 


92 


MARK  V. 


A,D.  28. 


At  Oerasa^  Jesus  casts  out  Legion^  wlw  enter  and  destroy 
the  sioine. 

V.  And  ^they  came  over  unto  the  other  side  of  the 
2 sea,  into  tlie  country  of  the  Gadarenes.  And  when 
he  was  come  out  of  the  ship,  immediately  there  met 


34.  In  the  stilling  of  the  tempest  we 
have  a four-fold  illustration— of  Christ 
with  his  people  of  every  age;  Christ 
with  his  church,  against  which  the  gates 
of  hell  shall  not  prevail ; Christ  with 
tiie  believer  through  the  voyage  of  life  ; 
and  Christ  with  the  repenting  sinner, 
allaying  his  fears  through  his  word  of 
forgiveness,  vers.  36-41 ; Matt.  28  : 20  ; 
Eph.  5 : 25-27  ; John  10  : 27-30  ; Luke 
7 : 37,  38,  47,  48. 


CHAPTER  V. 

In  this  chapter  Mark  relates  three 
more  most  wonderful  miracles  illustrat- 
ing most  strikingly  that  Jesus  was  the 
Son  of  God,  ch.  1:1.  In  connection 
with  stilling  the  tempest  (ch.  4 : 35-41) 
these  miracles  show  the  power  of  Jesus 
over  the  elements  of  nature,  the  powers 
of  darkness,  incurable  diseases,  and 
the  realm  of  death. 

1-21.  Healing  of  the  Gadarene 
DEMONIAC.  After  which  he  returns  to 
the  western  side  of  the  lake.  Matt.  8 : 
28  to  9 : 1 ; Luke  8 : 26-40.  The  account 
of  Matthew  is  the  briefest ; that  of 
Mark  the  fullest  and  most  vivid.  We 
have  here  one  of  the  many  proofs  that 
Mark’s  Gospel  is  not  a mere  summary 
of  Matthew’s,  but  an  independent  nar- 
rative of  an  eye-witness. 

1.  Other  side  of  the  sea.  The 
eastern  side.  Country  of  the  Gada- 
renes. According  to  the  highest  criti- 
cal authorities,  country  of  the  Oerasenes  ; 
so  also  in  Luke  8 : 26.  But  in  Matt.  8 : 28 
the  most  approved  reading  is  “coun- 
try of  Gadarenes.”  It  should  be  added, 
however,  that  there  is  some  manuscript 
authority  for  reading  Gergesenes  in 
Mark,  and  especially  in  Matthew  and 
Luke.  Gaclara^  now  Umkels^  was  a city 
of  Perea,  a chief  city  of  Decapolis,  about 
seven  or  eight  miles  southeast  of  the 
Sea  of  Galilee.  The  territory  or  “ the 
country''''  of  Gadara  could  well  extend 
to  the  lake.  The  hill  on  which  the 
city  was  located  could  not,  however, 
have  been  the  scene  of  the  miracle  ; for 


it  was  not  near  enough  to  the  lake,  and 
besides  the  swine  would  have  had  to 
run  down  the  mountain,  ford  the  Hie- 
romax  (now  the  Jermuk\  a river  as  deep 
and  rapid  as  the  Jordan,  and  then  cross 
a plain  several  miles  before  reaching 
the  sea.  Geram^  now  Jerashy  on  the 
eastern  boundary  of  Perea,  was  a town 
of  Decapolis,  about  forty  miles  south- 
east of  the  scene  of  the  miracle.  Jose- 
phus describes  it  as  rich  and  populous. 
Most  beautiful  and  extensive  ruins 
now  mark  its  site.  A large  tract  of 
country  adjacent  to  the  city,  possibly 
extending  to  the  Sea  of  Galilee,  may 
have  borne  its  name.  Jerome  states 
that  in  his  day  Gilead  was  called  Gcrasa. 
Gergesa^  according  to  Origen,  was  a city 
that  stood  on  the  eastern  shore  of  the 
^Sea  of  Galilee.  Some  reference  to  its 
ancient  inhabitants  may  possibly  have 
been  made  by  Girgashites  in  Josh.  3 : 
10.  Its  ruins,  now  called  Gersa^  may 
now  be  seen  on  the  eastern  shore  of  the 
lake,  about  midway  between  the  en- 
trance and  the  outlet  of  the  Jordan. 
“ It  is  within  a few  rods  of  the  shore, 
and  an  immense  mountain  rises  directly 
above  it,  in  which  are  ancient  tombs. 

. . . The  lake  is  so  near  the  base 
of  the  mountain,  that  the  swine  rushing 
madly  down  it  could  not  stop,  but 
would  be  hurried  on  into  the  water  and 
drowned.” — Dr.  Thomson,  The  Land 
andthe Book^yol.ii.^  pp.  35,36.  The  name 
as  pronounced  by  the  Arabs  is  very 
nearly  the  ancient  Gergesa  or  Geresa. 
Hence  the  country  of  the  Gerasenes  is  best 
explained  as  referring  to  the  district  of 
this  city  on  the  shore  of  the  lake.  The 
country  of  Gergesa  or  Gerasa,  probably 
joined  upon  that  of  Gadara  ; and  as  the 
limits  of  the  territory  of  each  city 
were  not  very  accurately  defined,  Mat- 
thew could  call  it  the  country  of  the 
Gadarenes,  and  Mark  and  Luke  the 
country  of  the  Gerasenes. 

2.  When  he  was  come  out  ... 
immediately.  As  he  came  out  of 
the  ship,  as  he  landed,  immediately  the 
demoniac  met  him.  This  shows  that 
the  miracle  was  ijerformed  near  the 


A.D.  28. 


MARK  V. 


93 


him  out  of  the  tombs  a man  with  an  unclean  spirit, 

3 who  had  Ins  dwelling  among  the  tombs ; and  no  man 

4 could  bind  him,  no,  not  with  chains : because  that 
he  had  been  often  bound  with  fetters  and  chains, 
and  the  chains  had  been  plucked  asunder  by  him, 
and  the  fetters  broken  in  pieces : neither  could  any 

5 mcui  tame  him.  And  always,  night  and  day,  he  was 
in  the  mountains,  and  in  the  tombs,  crying,  and  cut- 
ting himself  with  stones. 

I 6 But  wlien  he  saw  Jesus  afar  off,  he  ran  and  wor- 


shore.  Out  of  the  tombs.  The 

sepulchres  of  the  Hebrews  were  gene- 
rally cut  out  of  the  solid  rock.  Caves 
were  also  used  for  this  purpose.  They 
are  now  often  resorted  to  for  shelter 
during  the  night.  And  sometimes  the 
wandering  Arabs  take  up  their  winter 
abode  in  them.  Compare  Judges  6 : 2. 
A maniac  too  is  sometimes  found 
dwelling  in  them.  A man.  Matthew 
sa3^s,  “two  possessed  with  devils.” 
This,  however,  is  no  contradiction,  for 
he  who  speaks  of  the  two  includes  the 
one,  and  they  who  speak  of  the  one  do 
not  deny  that  there  were  two.  One  of 
them  may  have  been  more  prominent 
and  afterward  well  known  to  many, 
and  hence  may  have  been  only 
noticed  by  Mark  and  Luke.  He  only 
may  have  gone  forth  publishing  the 
great  things  done  for  him,  ver.  20 ; 
Luke  8 :39.  With  an  unclean 
spirit.  Demonized,  in  the  power  and 
possession  of  demons.  See  on  ch.  1 : 23. 

3.  Mark  in  this  and  the  two  following 
verses  describes  with  great  particularity 
this  most  terrible  case  of  demoniacal 
possession  recorded  in  the  Gospels.  No 
others  are  represented  as  possessing 
such  muscular  strength,  such  abandon- 
ment of  all  society,  and  such  savage 
and  uncontrollable  ferocity.  Among 
the  tombs.  Rather,  hi  the  tombs. 
Luke  (8  : 2?)  sa^^s  this  possession  had 
been  for  a long  time,  and  that  he  wore 
no  clothes.  No  man  could  bind 
him.  According  to  the  highest  criti- 
cal authorities,  Mo  one  could  any  longer 
bind  him.  His  case  had  been  growing 
worse  till  he  could  be  no  longer  con- 
fined, binding  even  with  chains  proving 
ineffectual. 

4.  Facts  corroborating  the  last  clause 
of  the  preceding  verse.  Fetters,  or 
shackles,  especially  for  the  feet,  though 
they  may  be  applied  to  any  ])art  of  the 
body.  Chains  specially  for  binding 


prisoners.  Plucked  asunder.  Torn 
apart.  Broken  in  pieces.  Crushed 
together  and  thus  broken  in  pieces. 
Neither  could  any  man  tame  him. 
No  one  was  able,  strong  enough,  to 
tame  him.  No  one  could  subdue  him, 
bring  him  physically  and  mentally  un- 
der his  power.  Matthew  (8  : 28)  says 
that  he  was  “ exceeding  fieree,  so  that 
no  man  might  pass  that  way.” 

5.  How  he  spent  his  time.  Always, 
night  and  day.  He  was  all  the  time, 
by  night  as  well  as  by  day.  He  was 
sleepless.  In  the  mountains.,  etc.  Ac- 
cording to  the  oldest  and  best  manu- 
scripts, In  the  tombs  and  in  the  moun- 
tains. He  did  not  confine  himself 
to  the  tombs,  which  are  numerous  all 
along  that  region,  but  also  wandered 
outside  in  the  mountains  of  that  vici- 
nity. Crying.  Cry  mg  out  in  a ter- 
rible manner,  in  ferocity,  terror,  and 
pain.  Cutting  himself  with  stones, 
with  the  sharp  pieces  of  stones  found 
in  tombs  and  mountains.  What  a fear- 
ful description  of  demoniacal  madness ! 
Wildly  roaming  in  tombs  and  in  soli- 
tary places,  uttering  the  oft-repeated 
scream  ; and  ever}"  now  and  then,  as  if 
contending  with  some  foe,  rending  his 
own  flesh.  Under  the  power  of  demons 
he  is  no  longer  guided  by  the  law  of 
self-preservation. 

6.  Saw  Jesus  afar  off.  Relatively 
from  afar.  In  the  distance,  probably 
from  the  side  of  the  mountain  where 
were  the  tombs,  ver.  2.  He  ran,  it 
may  be,  at  first  with  the  purpose  of 
assaulting  him ; but  the  demons  re- 
cognized Christ’s  divine  nature,  or  at 
least  felt  his  superhuman  influence,  and 
worshipped  Yiim^boweii  down  to  him., 
did  him  reverence.  The  word  translated 
worship  literally  means  to  kiss  the  hand 
to  any  one  as  an  expression  of  reverence 
and  homage.  It  was  es])ecially  applied  to 
cxi)ress  the  Oriental  form  of  salutation 


94 


MAEK  Y. 


A.D.  28. 


7 shipped  him,  and  cried  with  a loud  voice,  and  said, 
Wliat  have  I to  do  with  thee,  Jesus,  thou  Son  of  y the 
most  high  God  ? I adjure  tliee  by  God,  that  thou 

8 torment  me  not.  For  he  said  unto  him,  ^ Come  out 

9 of  the  man,  thou  unclean  spirit.  And  he  asked  him. 
What  is  thy  name  ? And  he  answered,  saying.  My 

10  name  is  Legion:  for  we  are  many.  And  he  be- 
sought him  much  that  he  would  not  send  them  away 
out  of  the  country. 


y Ge.  14.  22 ; Heb. 
7.  1 ; Ac.  16.  17 ; 
Jam.  2.  19. 

* 1 John  3.  8 ; 2 
Pet.  2. 4 ; J ude  6. 


of  an  inferior,  by  prostration  of  the 
face  to  the  ground,  kissing  at  the  same 
time  the  hand  toward  the  superior.  It 
thus  denoted  the  reverence  paid  to 
teachers  and  the  homage  paid  to  kings. 
When  the  object  of  homage  was  God, 
it  denoted  worship,  or  adoration.  When 
our  common  version  Avas  prepared,  the 
English  word  ivorship,  like  the  Greek 
original,  was  applicable  to  men  as  well 
as  to  God.  Thus  in  Luke  14  : 10  to 
“have  worship”  means  to  “have 
honor.”  Here  the  word  refers  to  his 
bowing  down,  doing  the  act  of  reve- 
rence ; for  demons  caJmot  be  said  in  any 
true  sense  to  worship  God.  Thus  he 
whom  no  one  could  tame  prostrates 
himself  in  reverence  before  the  Son  of 
God.  Demons  believe  and  tremble 
(James  2 : 19),  while  unbelieving  Jews 
blaspheme,  ch.  3 : 22. 

7.  In  this  act  of  reverence  he  cried 
Avith  a loud  voice.  He  gave  one  of 
his  unearthly  shrieks,  ver.  5.  And 
said.  Thus  the  demons  speak  through 
the  man,  so  thorough  was  their  control 
over  both  his  body  and  soul.  What 
have  I to  do  Avith  thee.  What  is 
there  in  common  between  thee  and  me  ? 
Wh}^  interfere  with  me  ? Ezra  4 : 3. 
See  on  ch.  1 : 24.  The  use  of  the 
singular  here  may  be  explained  by  sup- 
posing the  chief  or  commander  of  these 
unclean  spirits  as  speaking.  Son  of 
the  most  high  God.  Evidently  re- 
cognizing his  divine  nature.  Compare 
on  ch.  1 : 1.  I adjure  thee.  I charge 
thee  with  the  most  earnest  entreaty  in 
the  name  of  God ; I conjure  thee  by 
God.  That  thou  torment  me  not. 
The  presence  of  Jesus,  sending  the 
demons  from  the  man  (see  next  verse), 
or  sending  them  into  the  abyss,  or  hell 
(Luke  8 : 31),  were  each  and  all  a torment 
to  the  demon.  Matthew  (8  : 29)  adds 
“ before  the  time,”  that  is  of  final  doom, 
Matt.  25  : 41 ; 2 Pet.  2:4;  Jude  6. 

8.  Mark  here  throws  in  the  reason  of 
this  remarkable  and  importunate  adju- 


ration. For  he  said,  or  was  saying 
Jesus  had  just  before  this  cry  com- 
manded the  unclean  spirit  to  come  out 
of  the  man.  This  itself  was  a source 
of  torment,  and  excited  the  guilty  fears 
of  the  demon  of  something  more  terri- 
ble. Demons  seem  to  have  been  less 
miserable  in  human  possession  than 
without  it.  It  should  be  noted  that  the 
unclean  spirit  did  not  come  out  imme- 
diately U])on  Christ’s  command.  This 
was  not  owing  to  the  strength  of  the 
demons,  or  to  any  inability  in  Jesus ; 
but  to  his  wisdom,  Avho  permitted  the 
unclean  spirit  to  speak  imploringly, 
tell  his  name,  and  the  great  number 
under  him.  Thus  the  great  power  of 
Jesus  Avas  the  more  strikingly  mani- 
fested to  his  disciples,  and  for  all  time. 

9.  Ask  him,  the  unclean  spirit  who 
had  spoken  through  the  man,  ver.  7. 
What  is  thy  name  ? Jesus  did  not 
ask  this  for  his  own  information  ; but 
to  show  the  miserable  condition  of  the 
man,  and  the  great  combined  power  of 
demons,  Avhich  he  Avas  about  to  over- 
come. Legion.  The  Roman  legion 
consisted  of  about  six  thousand.  The 
word  had  come  to  signify  any  large 
number  Avith  the  ideas  of  order  and 
subordination.  It  is  about  equivalent 
to  host^  and  explained  by  the  unclean 
spirit  himself : for  Ave  are  many. 
One  chief,  superior  one,  Avith  inferior 
ones  under  him.  He  gives  his  name  as 
associated  with  subordinate  spirits.  It 
shows  his  OA^erwhelming  poAver  over 
the  entire  nature  of  the  man.  That 
evil  spirits  go  often  in  companies  is  to 
be  inferred  not  only  from  this,  but  also 
from  the  case  of  Mary  Magdalene,  from 
whom  AV(‘re  cast  out  seven  demons, 
Luke  8 : 2.  How  many  demons  there 
Avere  in  this  case  we  have  no  means  of 
knoAving  ; although  the  number  of  the 
swine,  two  thousand  (ver.  13),  may  be 
suggestiA^e  of  the  number  of  demons. 

10.  He  besought  him  much. 
Earnest  in  his  entreaty.  An  unclean 


A.D.  28. 


MARK  V. 


95 


11  Noav  there  was  there  nigh  unto  the  mountains  a 

12  great  herd  of  swine  feeding.  And  all  the  devils  be- 
sought him,  saying,  Send  us  into  the  swine,  that  we 

13  may  enter  into  them.  And  forthwith  Jesus  gave 
them  leave.  And  the  unclean  spirits  went  out,  and 
entered  into  the  swine : and  the  herd  ran  violently 
down  a steep  place  into  the  sea,  (they  were  about 


spirit  at  prayer ! Yet  many  men  are 
pra3'erless.  Not  send  them  away 
out  of  the  country,  where  they  had 
been  so  loni*;,  and  exercised  so  much 
power.  Tliat  district  east  of  the  Sea 
of  Galilee  was  inhabited  with  a mingled 
population  of  Jews  and  Gentiles.  A 
country  where  so  many  swine  were 
kept,  and  in  which  business  Jews  may 
have  directly  or  indirectly  participated 
contrary  to  Mosaic  law  (Lev.  11  : 7,  8), 
was  pleasing  to  the  demons.  Luke 
(8  : 31)  adds  “ not  command  them  to  go 
into  the  deep”  or  ahyss^  the  abode  of 
lost  spirits,  Rev.  9 ; 1,  11 ; 20  : 3. 

11.  Nigh  unto  the  mountains. 
Rather,  bj/  the  mouiitain,  on  a slope  of 
the  mountain,  ver.  13.  This  is  entirely 
consistent  with  Luke  (8  : 32),  “ on 
{in)  the  mountain ; ” and  with  Mat- 
thew (8  ; 30),  “ a good  way  off  from 
them,”  a relative  expression,  Avhich 
may  be  applied  to  a greater  or  less  dis- 
tance, according  to  circumstances  and 
the  particular  feelings  of  the  beholder 
at  the  time. 

12.  The  demons  all  unite  in  a special 
petition.  They  do  not  ask  that  they 
ma}^  be  made  better,  or  have  their  na- 
tures clianged;  but  as  they  must  de- 
part from  the  man,  they  ask  permission 
to  enter  the  swine. 

Send  us.  They  recognize  the  power 
of  Jesus,  as  Lord.  They  do  not  de- 
mand, but  entreat  him  as  one  who  can 
do  with  them  as  he  saw  fit.  Luke  (8  : 32) 
uses  the  verb  “suffer,”  or  permit  them 
to  enter.  Swine.  These  unclean 
brutes  were  congenial  with  their  un- 
clean natures.  How  they  could  possess 
inferior  animals  is  not  difficult  to  ima- 
gine, since  they  so  thoroughly  pos- 
sessed the  lower  and  sensual  nature 
of  men.  They  could  exert  no  moral 
and  intellectual  influence,  as  in  man  ; 
but  they  could  operate  through  the 
organs  of  tlieir  bodies,  and  through 
their  animal  and  sensual  natures. 

13.  Forthwith  Jesus  gave  them 
leave.  Jesus  did  not  them,  but 
2)ermilted  them,  and  the  permission 


was  immediate.  Why  he  did  this  we 
are  not  informed.  The  requests  of 
Satan  are  sometimes  granted  (Job 
1 : 12 ; 2:6),  but  always  for  some  good 
purpose  in  the  end.  By  giving  them 
this  permission  it  was  clearl}"  shown 
that  demons  do  exist,  that  those  pos- 
sessed with  demons  were  not  simply 
insane,  or  suffering  from  mei-e  bodily 
disease.-  It  also  showed  the  powder  and 
malignity  of  these  fiends  of  darkness, 
and  their  subjection  to  Christ,  who  “ was 
manifested  that  he  might  destroy  the 
works  of  the  devil,”  John  3 : 8.  Their 
final  and  utter  overthrow  was  fore- 
shadowed. 

The  herd  ran  violently  down  a 
steep  place.  Enxhed  down  the  over- 
hanging steep.  The  declivity  at  the 
base  of  the  mountain  at  Gersa  is  said 
to  be  almost  perpendicular.  “ The 
bluff  behind  is  so  steep,  and  the  shore 
so  narrow,  that  a herd  of  swine,  rush- 
ing frantically  down,  must  certainly 
have  been  overwhelmed  in  the  sea 
before  they  could  recover  themselves.” 
— Mr.  Tristram,  Layid  of  Israel^  p.  466. 
About  two  thousand.  An  estimated 
round  number.  That  so  many  should 
at  once  have  rushed  into  the  sea  and 
been  drowned  shows  supernatural 
power.  Choked.  Strangled  in  the 
sea,  resulting  in  their  death  ; Matthew 
(8  : 32)  definitely  saj^s,  “perished  in  the 
waters.” 

This  miracle  and  that  of  the  withered 
fig-tree  which  Jesus  cursed  (ch.  11  : 12- 
14,  20)  are  the  only  ones  which  resulted 
in  any  destruction  of  property.  Cavil- 
ers  have  seized  hold  of  these  in  their 
objections  to  Christianity.  But  Christ 
as  the  Son  of  God  had  a right  to  send 
the  demons  wherever  he  pleased.  The 
cattle  of  a thousand  hills  were  also  his 
(Ps.  50  : 10),  and  he  had  a right  to  do 
what  he  would  with  his  own.  Matt. 
20  : 15.  “ The  act  was  one  of  sovcrcigii 
authority  attested  by  the  miracle  itself, 
and,  so  far  as  we  can  learn,  not  disi)utcd 
by  the  persons  injured,  however  much 
they  might  lament  their  loss  and  wish 


96 


MARK  V. 


A.D.  2a 


14  two  thousand ;)  and  were  clioked  in  the  sea.  And 
they  that  fed  the  swine  fled,  and  told  it  in  the  city, 
and  in  the  country.  And  they  went  out  to  see  what 

15  it  was  tliat  was  done.  And  they  come  to  Jesus,  and 
see  liiin  that  was  possessed  with  the  devil,  and  had 

tlie  legion,  ^ sitting,  and  clothed,  and  in  his  right  ® Col.  1.  13 ; 2 

16  mind:  and  they  were  afraid.  And  they  that  saw  it 
told  them  how  it  befell  to  him  that  was  possessed 

17  with  the  devil,  and  also  concerning  the  swine.  And 

^they  began  to  pray  him  to  depart  out  of  their  Mt.  8. 34 ; Ac.  16. 
coasts. 


to  avoid  its  repetition.  There  is  no 
more  need  of  any  speeial  vindication 
here  tlian  in  the  case  of  far  more 
serious  inflictions  of  the  same  kind 
by  disease  or  accident.” — Alexander. 
Besides,  the  permission  was  our  Lord’s  ; 
the  destruction  of  the  swine,  the  work 
of  dbmons.  Jesus  was  no  more  re- 
sponsible for  what  the  demons  did 
than  he  is  for  what  Avicked  men  do, 
whom  he  permits  to  live  and  to  hold 
positions  of  power  in  the  Avorld.  We 
must  believe  that  Jesus  had  wise  and 
good  reasons  for  this  permission,  as 
for  all  he  ever  did  or  permitted.  The 
owners  may  have  in  various  ways  show- 
ed contempt  for  the  Mosaic  law,  and 
hence  this  judgment  upon  them.  This 
may  have  been  a special  providential 
sermon  for  the  people  of  that  city  and 
vicinity. 

14.  The  feeders  of  the  swine,  asto- 
nished and  affrighted  at  the  frenzied  de- 
struction of  the  whole  herd  in  the  sea, 
flee  and  report  the  catastrophe  to  the 
owners  in  the  city  and  in  the 
country  9 or  fields.  Gersa  and  vicinity 
arc  doul)tless  meant.  From  Matt.  8 : 
33  it  appears  that  they  also  told  “ Avhat 
Avas  befallen  to  the  possessed  Avith 
devils.”  Their  haste  in  fleeing  did  not 
gwe  them  much  time  for  this.  "But  they 
doubtless  saAv  and  heard  the  demoniac 
at  the  base  of  the  mountain,  and  from 
his  changed  deportment  inferred  some 
of  the  facts  of  the  case.  The  people 
at  once  went  out  to  see  for  themselves 
what  it  was  that  was  done.  Sucli 
a Avonderful  occurrence  Avould  (piickly 
call  outacroAvd.  Matthew  (8  : 34)  says 
“ the  whole  city  came  out  to  meet 
Jesus.” 

15.  The  mass  of  people  come  to  Jesus, 
and  see  him  that  Avas  possessed, 
look  upon  him  Avitli  suri)rise  and  amaze- 
ment. And  had  the  legion.  One 


AA'ho  had  been  such  a maniac  and  such 
a terror  to  that  country.  He  may  have 
been  knoAvn  by  that  name  in  that  region. 
It  is  not  really  necessary,  hoAVCA^er,  to 
suppose  this.  The  order  of  the  original 
is  very  striking,  “ sitting  and  clothed 
and  in  his  right  mind,  him  Avho  had  the 
legion.”  That  he  Avho  for  a long  time 
had  been  a raving  maniac,  living  like  a 
Avild  man,  and  wearing  no  clothing 
(Luke  8 : 27)  should  be  calmly  sitting 
at  the  feet  of  Jesus  (Luke  8 : 35) 
clothed  like  others  Avith  raiment,  and 
in  his  right  mind,  Avith  a sane  or 
sound  mind,  Avas  indeed  a matter  of 
astonishment.  Hence  they  AA''ere 
afraid, they  Avere  aAvestruck  at  such  an 
exhibition  of  supernatural  poAver,  and 
in  the  presence  of  one  possessed  Avith 
greater  poAver  than  legion. 

16.  They  that  saw  it.  Those  who 
had  been  eye-Avitnesses  ; probably  those 
Avho  had  come  AAdth  Jesus  across  the 
lake,  and  possibly  other  spectators 
with  them  not  mentioned.  The  keepers 
of  the  swine,  Avho  fled  and  told  the 
OAvners,  doubtless  returned  Avith  the 
people,  but  they  Avere  probably  not 
able  to  relate  so  particularly  the  cir- 
cumstances as  those  Avho  had  been 
nearer  the  scene  of  the  miracle.  Told 
them  hoAV,  etc.  Gave  a detailed  ac- 
count of  the  two  main  facts,  the  heal- 
ing of  the  demoniac,  and  the  destruc- 
tion of  the  swine.  The  herdsmen  had 
reported  the  occurrences  (ver.  14)  ; now 
the  eye-witnesses  relate  hoAV  it  hefell 
him,  the  circumstances,  and  by  whose 
poAver  they  occurred. 

17.  The  effect  of  the  miracle  upon 
the  people.  Upon  seeing  and  hear- 
ing Avhat  Avas  done  they  began  to 
pray,  entreat.^  beseech  him  to  depart 
out  of  their  coasts,  their  borders. 
Coasts  ordinarily  means  in  Scripture, 
vicinity,  adjacent  district,  and  is  well 


A.D.  28. 


MARK  V. 


97 


18  And  when  lie  was  come  into  the  ship,  ®hc  that 
liad  been  possessed  Avith  the  devil  prayed  liiin  that 

19  he  miglit  be  with  him.  llowbeit  Jesus  sutlered  him 
not,  but  saitli  unto  liiin,  Go  home  to  thy  friends, 
and  tell  tliem  how  great  things  the  Lord  liath  done 

20  for  thee,  and  hatli  had  compassion  on  thee.  And 
he  departed,  and  began  to  i)ublish  in  Decapolis 
®hoAV  great  tilings  Jesus  had  done  for  liim;  and  all 
men  did  marvel. 


Ps.  116.  12;  Lk. 
8.  38  • 17.  15-17. 


Ps.  66,  16 ; 103. 
1-4  ; Is.  38.  9-20 ; 
Jon.  2.  9. 


e Ps.  126.  3. 


expressed  by  horders.  Luke  (8  : 37) 
adds  the  special  reason  for  this  stran^'e 
request,  “for  they  Avere  taken  Avith 
great  fear.”  They  Avere  not  only  tilled 
Avith  a superstitious  awe  at  such  exhi- 
bitions of  power  (compare  Deut.  5 : 
25 ; Luke  5 : 8),  but  Avith  fear  that  simi- 
lar results  might  attend  other  miracles. 
Other  OAvners  of  swine  may  have 
thought  their  traffic  in  danger,  Acts  19  : 
24-31.  To  Avhat  extremes  do  Avorldly 
interests  excite  men  ! Worldly  gain  is 
valued  above  the  blessings  of  Jesus. 
To  their  minds  the  loss  of  the  herd  of 
SAvine  more  than  counterbalanced  the 
cure  of  the  demoniac!  Jesus  ansAvers 
their  prayer  and  lets  them  alone.  We 
do  not  read  of  his  ever  visiting  them 
again. 

18.  And  when  he  Avas  come,  etc. 
Aiid  as  he  was  entering  the  ship  or  boat, 
the  demoniac  prayed  him,  entreated^ 
hesonght  him,  that  he  might  be  Avith 
him.  A variety  of  reasons  doubtless 
united  in  leading  him  to  make  this  re- 
quest. It  Avas  the  warm  expression  and 
desire  of  gratitude  and  love.  The 
mean  and  selfish  request  and  treatment 
of  theGerasenes  doubtless  strengthened 
this  feeling  and  desire.  Very  likely, 
too,  he  might  have  feared  a repossession 
by  the  demons  after  Jesus  departed. 
Matt.  12  : 43-45. 

19.  Jesus  suffered  him  not.  The 

demons  pray,  and  their  prayers  arc 
granted  to  their  own  discomfiture,  \^ers. 
10,  12;  the  Gerasenes  pra3%  and  their 
prayer  also  is  granU'd  by  being  left  to 
their  own  destruction ; the  man  Avho 
had  been  healed  prays,  and  behold  his 
petition  is  not  granted,  for  it  Avas  not 
best,  and  he  had  a Avork  to  do.  Go 
home.^  Literall3%  Go  into  thy  house. 
Where  is  not  told,  ])ossibly  at  Gadara. 
It  Avas  somewhere  in  Decapolis,  ver.  20. 
To  thy  friends:  thy  relatives,  thy 
kindred.  Tell  them.  There  is  a 
time  to  speak  and  a time  to  keep  silent, 


ver.  43,  ch.  1 ; 44.  The  proclamation 
of  his  miracles  often  inereased  the 
multitude  to  his  great  inconAmnience, 
ch.  1 : 45  ; 2 : 2 ; 3 : 9,  10.  But  here 
Jesus  Avas  about  to  leave  the  country. 
The  healed  man  Avould  be  a living  Avit- 
ness  of  the  goodness  and  mercy  of 
Jesus  to  that  whole  region  against  the 
evil  reports  of  herdsmen  and  swine- 
OAvners.  A reason  for  this  command 
may  doubtless  also  be  found  in  the  man 
himself.  It  Avas  for  his  good  to  go  to 
his  home  and  announce  the  facts  of  his 
deliverance.  His  friends  at  home 
needed  the  spiritual  blessings  of  Avhich 
he  Avas  probably  a partaker,  and  he 
needed  the  development  Avhich  such 
activity  would  produce.  And  noAvhere 
could  the  great  cure  be  so  much  ap- 
preciated as  in  his  own  house.  The 
Lordo  God,  and  applicable  to  Jesus, 
ch.  16  : 19,  20.  The  healed  man  seems 
to  apply  it  to  Jesus,  in  the  next  verse. 
It  is  quite  likely  that  he  had  some  idea 
of  Christ’s  divine  nature,  since  the 
demon  had  called  him  tlie  Son  of  the 
Most  High  God,  ver.  7.  Had  mercy. 
Had  pit}',  compassion  on  thee.  He, 
uiiAvorthy,  had  enjoyed  a compassion 
freely  be'stoAved.  He  had  very  probably 
receiA^ed  spiritual  as  Avell  as  bodily 
deliverance.  Hence  he  was  truly  a re- 
presentative of  Jesus  to  the  inhabitants 
of  his  country.  Matt.  25  : 45.  His  com- 
mission rather  implies  his  belief  in  Jesus 
as  the  Messiah. 

20.  Obedient  to  Christ’s  command, 
the  healed  demoniac  began  to  publish 
Avhat  Jesus  had  done  for  him,  not  only 
to  his  OAvn  house,  but  in  that  Avholc 
region  lying  east  and  soutli-cast  of  the 
ISea  of  Galilee,  called  Decapoiis,  a 
name  meaning  the  ten  cities.  After  the 
Roman  conquest  of  Syria,  ten  cities  ap- 
pear to  have  been"  endoAved  with 
peculiar  privileges,  and  the  country 
around  them  called  Decapolis.  In  the 
enumeration  of  thc.se  cities  the  learned 


98 


MARK  Y. 


A.D.  28. 


21  ^ AND  when  Jcsns  w^as  passed  over  again  by  ship  ^ 9.  1;  Lk.  8. 

unto  the  other  side,  much  people  gathered  unto 

Iiim : and  he  was  nigh  unto  the  sea. 

Jesus  raises  to  life  Jairus'^  daughter  ; and  heals  a woman 
with  an  issue  of  hlood, 

22  sAnd,  behold,  there  coineth  one  of  the  rulers  of  &Mt.  9. 18;  Lk.  8. 
the  synagogue,  Jairus  by  name;  and  when  he  saw 

23  him,  he  fell  at  his  feet,  and  besought  him  greatly, 
saying,  My  little  daughter  lieth  at  the  point  of  death : 


are  not  agreed,  Avhich  may  arise  from 
the  same  privileges  being  accorded  to 
other  neighboring  cities.  They  are 
generally  reckoned  as  follows:  Damas- 
cus, Philadelphia,  Kaphana,Scythopolis, 
Gadara,  Hippos,  Dion,  Pella,  Gerasa, 
Canatha.  Only  one  of  these,  Scythopo- 
lis,  was  in  Galilee.  The  rest  were  east 
of  the  Jordan,  and  mainly  in  that  part 
of  Palestine  occupied  by  the  half-tribe 
of  Manasseh.  All  did  marvel*  No 
glorifying  God,  no  conversions,  are  re- 
corded. The  great  miracle  excited 
wonder,  but  led  not  to  repentance  and 
faith.  Something  more  than  miracles 
are  needed  to  reach  and  savingly  benellt 
the  heart.  Still  the  healed  demoniac 
may  have  accomplished  a Avork  ])re- 
l)aratory  to  the  future  proclamation  of 
the  gospel. 

21.  Jesus  having  returned  to  the 
other  side^  the  western  side  of  the 
sea,  much  people,  a great  multitude, 
gathered  to  him.  lie  was  nigh  unto 
the  sea,  by  the  seaside,  i:)robably  near 
Capernaum,  Matt.  9:1. 

22-43.  Raising  OF  Jairus’  daughter  ; 

HEALING  OF  THE  AVOMAN  AVITH  THE 
ISSUE  OF  BLOOD.  Matt.  9 : 18-2(j ; Luke 
8 : 41-56.  Mark  again  is  the  fullest  and 
most  graphic  of  the  three  evangelists. 
According  to  Matt.  9 : 17,  18,  these 
mii-acles  w^re  performed  immediately 
after  Christ’s  discourse  on  fasting  at 
MattheAv’s  feast.  The  position  of  this 
section  then  Avould  be  just  after  Mark 
2 : 22  and  Luke  5 : 39.  See  on  ver.  43. 
For  some  reason  unknoAvn  to  us  Mark 
and  Luke  may  have  deferred  this  ac- 
count till  after  the  healing  of  the  de- 
moniac, possibl}^  to  bring  together  these 
wonderful  miracles  on  opposite  sides  of 
the  lake,  placing  last  the  greatest  mira- 
cle, the  raising  of  the  dead.  Or  Ave  may 
suppose  that  Christ’s  discourse  on  fast- 
ing (Matt.  9:14-17;  Mark  2:18-22; 


Luke  5 : 33-39)  finds  its  position  at  this 
point  betAveen  the  healing  of  the  de- 
moniac and  the  raising  of  Jairus’ 
daughter.  Some  suppose  that  Mat- 
thew’s feast  also  (ch.  2 : 15-22)  finds 
its  true  position  here.  But  every  ar- 
rangement is  beset  Avith  difficulty.  Did 
we  knoAv  more  of  the  circumstances,  all 
Avould'be  plain.  See  author’s  Harmony, 
notes  on  §§  46,  47,  48. 

22.  And  behold,  there  cometh* 
According  to  the  highest  critical  autho- 
rities, And  there  cometh.  These  words 
do  not  necessarily  connect  this  in  time 
With  the  preceding  miracle.  The  mean- 
ing may  be,  “And  on  a certain  occasion 
there  cometh.”  Or,  taking  the  last 
clause  of  the  preceding  verse.  On  atime 
he  ivas  by  thesea^  snrron'ndecl  with  crowds^ 
and  there  cometh.  According  to  Mat- 
thcAV  (9  : 10,  14,  18)  Jesus  seems  to  have 
been  in  the  house  of  Matthew,  ch.  2 : 15. 
But  it  is  not  necessary  to  suppose  the 
whole  or  even  a part  of  Christ’s  dis- 
course on  fasting  to  luwe  been  delivered 
in  the  house  ; see  on  ch.  2 : 16.  It  may 
haA^e  been  given  after  coming  forth 
from  MattheAv’s  feast,  in  a public  place. 

One  of  the  rulers  of  the  syna- 
gogue* One  of  the  elders  and  pre- 
siding officers,  Avho  convened  the 
assembly,  preseived  order,  invited 
readers  and  speakers.  Acts  13  : 15. 
Jairus,  probably  the  HebreAv  name 
Jair  (Num.  32  : 41),  meaning  whom 
Jehovah  enlightens.  And  Avhen  he 
saw  him*  Literally,  And  seehig  him. 
The  use  of  the  present  gives  vividness 
to  the  narrative.  It  Avould  seem  that 
Jairus  did  not  see  him  at  once,  but, 
making  his  Avay  through  the  croAvd,  he 
at  length  saAv  him  and  fell  at  his 
feet,  ill  the  posture  of  reverence  and 
earnest  entreaty.  The  iiresent  is  still 
used,  he  fallcth. 

23.  Besought  him  greatly*  Be- 


A.D.  28. 


MARK  Y. 


99 


I inay  thee.,  come  and  lay  tliy  liands  on  her,  that  she 

24  may  be  healed ; and  she  shall  live.  And  Jesus  went 
with  him;  and  much  people  followed  him,  and 
thronged  liim. 

25  And  a certain  woman,  ^ which  had  an  issue  of  ^ Lc.  15.  25 ; Mt. 

26  blood  twelve  years,  and  had  suffered  many  things  ' ' ' 
of  many  physicians,  and  had  spent  all  that  she  had, 

^ and  was  nothing  bettered,  but  rather  grew  worse,  » Ps.  108. 12. 

27  when  she  had  heard  of  Jesus,  came  in  the  press 


sought  him  much^  the  same  words  in  the 
original  as  in  ver.  10.  My  little 
daughter.  Twelve  years  of  age,  ver. 
42.  All  only  daughter,'  Luke  8 : 42. 
liieth  at  the  point  of  death.  In 
the  last  extremity.  “ She  lay  a dying,” 
Luke  8 : 42.  But  Matthew  (9  : i8), 
“is  even  now  dead.”  The  father  on 
reaching  Jesus  may  have  first  given 
vent  to  liis  fears  by  the  strong  state- 
ment she  “is  even  now  dead,”  or  rather, 
has  just  710(0  died ; and  then  have  ex- 
plained himself  by  saying  that  she  was 
at  the  point  of  death  or  dying.  I pray 
thee . Implied  in  the  original,  1 beseech 
thee^  therefore,  iu  order  that  thou  mayest 
come^  etc.  Ilis  strong  faith  is  shown 
by  his  leaving  his  dying  daughter  to 
seek  the  aid  of  Jesus,  and  b3'’  his  earnest 
entreaty.  Yet  he  seems  to  have  thought 
that  personal  contact  was  necessaiy, 
lay  thy  hands  on  her.  His  faith 
was  not  of  so  high  a type  as  that  of 
the  centurion  at  Capernaum,  Matt.  8 : 
8-10.  And  she  shall  live.  Accord- 
ing to  the  higliest  critical  authorities, 
aud  live^  without  any  punctuation  before 
it,  thus : “ that  she  may  be  healed  and 
live.” 

24.  Jesus  immediately  complies  with 
the  request  and  goes  with  Jairus.  Much 
people,  a great  multitude,  such  as  so 
often  attended  him,  followed  and 
thronged  him,  -was pressiug  upon  him 
(ch.  8 : 0),  so  that,  doubtless,  he  could 
not  walk  without  dilhculty.  The  time 
and  place  of  the  miracle  upon  the  wo- 
man. 

25.  At  this  point  Matthew,  Mark,  and 
Luke  relate  the  healing  of  a woman 
having  a chronic  disease,  which  accord- 
ing to_  the  law  rendered  her  unclean, 
Lev.  15  : 25.  The  details  of  her  grievous 
disorder  are  unnecessary.  Her  hopeless 
case  and  the  incurableness  of  her  dis- 
ease are  shown  in  this  and  the  next 
verse.  It  was  of  long  continuance, 
chronic,  twelve  years. 


26.  Suffered  many  things.  Suf- 
fered much  of  many  physicians. 
There  was  a medical  profession  and 
many  practitioners.  This  woman  had 
probably  been  possessed  of  wealth, 
and  had  moved  in  good  society,  but 
the  expenses  of  many  physicians  had 
reduced  her  to  poverty.  She  had 
suffered  much  not  only  from  her  dis- 
ease, but  from  their  prescriptions. 
Although  she  had  emphatically  spent 
all,  3"et  she  was  nothing  bettered, 
7tot  at  all  benefited^  and  the  hopeless- 
ness of  her  case  is  indicated  by  the  fact 
that  she  rather  grew  worse.  How 
pitiable  her  condition  ! excluded  from 
society  and  suffering  from  an  incurable 
disease. 

27.  But  having  heard  of  Jesus,  the 

wonderful  cures  he  had  wrought,  and 
that  he  was  in  the  crowd,  she  had  faith 
in  his  power  to  heal  her.  She  ap- 
proaches him  in  the  press,  crowds  from 
behind,  both  from  a sense  of  her  un- 
worthiness and  her  uhcleanness,  and 
also  to  escape  observation,  and  touch- 
ed  his  garment,  his  mantle,  outer 
garment.  And  but  the  fringe  of  the 
garment.  Matt.  9:20;  Luke  8 : 44  ; Lev. 
15  : 88.  “ It  is  important,  though  it 

may  be  difficult,  to  realize  the  situation 
of  this  woman,  once  possessed  of  health 
and  wealth,  and  no  doubt  moving  in 
respectable  society,  now  beggared  and 
diseased,  without  a hope  of  human 
help,  and  secretly  believing  in  tlie 
power  of  Christ,  and  him  alone,  to  heal 
tier,  yet  deterred  by  some  natural  mis- 
giving and  by  shame,  perha])s  connect- 
ed with  the  nature  of  her  malady,  from 
coming  with  the  rest  to  be  publicly 
recognized  and  then  relieved.  However 
commonplace  the  case  may  seem  to 
many,  there  are  some  in  whose  experi- 
ence, when  clearly  seen  and  seriously 
attended  to,  it  touches  a mysterious 
cord  of  x^iiinful  syinx)athy.” — Alex- 

AMUEU. 


100 


MARK  V. 


A.D.  28. 


28  behind,  and  touched  his  garment.  For  she  said,  If  I 

29  may  touch  but  his  clothes,  I shall  be  whole.  And 
straightway  the  fountain  of  her  blood  was  dried  up ; 
and  she  felt  in  her  body  that  she  was  healed  of  that 

30  plague.  And  Jesus,  immediately  knowing  in  him- 
self that  virtue  had  ^one  out  of  him,  turned  him  ^ 6. 19 ; 8.  4G ; 

about  in  the  press,  and  said.  Who  touched  my  • '5*  • 

81  clothes  ? And  his  disciples  said  unto  him.  Thou 
seest  the  multitude  thronging  thee,  and  sayest  thou, 

32  Who  touched  me  ? And  he  looked  round  about  to 


28.  The  reason  of  her  approaching 
and  touching  Christ’s  garment.  For 
she  said*  She  was  saying  to  or  within 
herself,  she  thought,  Matt.  9 : 21.  If 
I may  touchy  if  I touch  but  his 
clothes,  only,  even  his  garments,  no 
matter  which  or  what  part,  I shall  be 
whole,  healed  of  my  disease.  Her 
faith  is  vividly  presented  by  revealing 
the  thoughts  of  her  heart.  Like  Jairus 
(ver.  23)  she  thought  there  must  be 
some  contact  with  Jesus.  She  believ- 
ingly  and  modestly  desired  to  touch 
only  his  garments.  There  may  be  true 
faith,  and  even  strong  faith,  amid  much 
superstition. 

29.  Straightway,  etc.  The  cure  in 
this  verse  is  described  as  instantaneous 
and  complete.  Was  dried  up*  The 
deep-rooted  disease  was  thoroughly 
cured  And  she  felt,  she  koiem^  per- 
ceived in  her  body,  by  the  peculiar  sen- 
sations she  experienced,  that  health 
was  restored,  that  she  was  healed  of 
that  plague,  or  scourge^  ch.  3 : 10. 

30.  Jesus  immediately,  etc.  Upon 
this  woman’s  touch  and  cure,  irnme- 
diatelij  Jesus  turned  about  in  the 
press,  or  crowds  knowing,  perceiving 
in  himself  that  virtue,  rather  powe)\ 
had  gone  forth  from  him.  He  had  an 
inward  consciousness  of  the  fact.  He 
knew  it  intellectually.  The  words  do 
not  imply  that  the  power  went  out  in- 
voluntarily. Others  touched  him,  but 
felt  no  saving  influence,  because  theirs 
was  not  in  faith.  Her  cure  was  the 
result  and  answer  of  her  touch  of  faith, 
which  reached  beyond  the  fringe  of  his 
garment  to  his  divine  nature.  Com- 
pare ch.  6 : 56  ; Luke  6 : 19.  Within  that 
nature  there  was  the  inherent  power  to 
cure  diseases,  and  a knowledge  of  all 
that  was  going  on.  He  permitted 
powder  to  go  forth  to  the  healing  of  the 
woman  when  her  faith  was  properly 
exercised.  That  it  went  forth  without 


his  permission  and  direction  is  not  re- 
quired by  the  language ; and  at  the 
same  time  is  inconsistent  with  his  di- 
vinity, as  well  as  absurd.  Who  touch- 
ed my  clothes  ? The  question  im- 
plies neither  ignorance  nor  dissimula- 
tion in  Jesus.  It  was  asked  in  order  to 
call  forth  the  confession  of  the  woman 
for  her  own  good  and  the  good  of 
others.  Compare  Luke  24  : 17-19, 
where  Jesus  asks  questions  of  the  two 
on  their  way  to  Emmaus,  not  for  his 
own  information,  but  to  draw  out  a 
statement  of  their  views  and  feelings. 
So  a judge  asks  the  prisoner  whether 
he  is  guilty  or  not  guilt}^,  though  he 
may  know  the  certainty  of  his  guilt. 
Compare  Gen.  3 : 9 ; 2 Kings  5 : 25. 

31.  A general  denial  by  the  multitude 
followed.  Luke  8 : 45.  The  question 
seemed  unreasonable,  uncalled  for. 
And  his  disciples  said*  “ Peter 
and  they  that  were  with  him,”  Luke 
8 : 45.  His  immediate  followers  who 
believed  on  him.  It  was  much  like 
Peter  thus  to  speak,  both  for  himself 
and  as  spokesman  for  the  disciples. 
Very  likely  others  ma}"  have  repeated 
the  same  exclamation  of  wonder  and 
surprise,  when  the  multitude  was  all 
the  time  thronging  him.  But  Jesus 
affirmed  that  some  one  had  touched 
him,  implying  a touch  of  intention  and 
faith,  and  not  a mere  thoughtless  and 
accidental  pressing  of  the  multitude, 
for  he  perceived  that  power  had  gone 
out  from  him,  Luke  8 : 46. 

32.  He  looked  around  to  see 
her*  He  was  not  in  doubt  regarding 
the  object  of  his  search  ; the  very  gen- 
der implies  his  knowledge,  “to  see 
hery  Luke  (8  : 47)  also  confirms  when 
he  says,  “ When  the  woman  saw  she 
was  not  hid.”  Jesus  knew,  and  now 
by  his  look  he  brings  out  the  confes- 
sion. Compare  his  look  upon  Peter, 
Luke  22  : 61. 


A.D.  28. 


MARK  Y. 


101 


33  see  her  that  had  done  this  thing.  But  the  woman 
fearing  and  trembling,  knowing  what  was  done  in 
her,  came  and  fell  down  before  him,  and  told  him 

34  all  the  truth.  And  lie  said  unto  her.  Daughter,  4hy 
faith  hath  made  thee  whole;  go  in  peace,  and  be 
whole  of  thy  plague. 

35  While  he  yet  spake,  there  came  from  the  ruler 
of  the  synagogue’s  home  certain  which  said.  Thy 
daughter  is  dead : why  troublest  thou  " the  Master 

36  any  further  ? As  soon  as  Jesus  heard  the  word  that 
was  spoken,  he  saith  unto  the  ruler  of  the  synagogue, 


' ch.  10.  52;  Mt.  9. 
22 ; Ac.  14.  9. 


^Lk.  8.  49. 


“ Mt.  26.  18 ; John 
11.  28,  32. 


33.  The  elfect  of  his  searching  ques- 
tion and  look  upon  the  woman.  Fear- 
ing and  trembling.  The  trembling 
was  the  result,  the  outward  manifesta- 
tion, of  her  fear,  which  arose  from  a 
sense  of  his  greatness  and  of  her  own 
unworthiness ; from  her  stealthy  me- 
thod of  obtaining  a cure,  and  his 
manner  of  searching  her  out.  In  hu- 
mility and  reverence  she  fell  down, 
prosti-ated  herself  before  him,  giving 
herself  up  to  his  power  and  mercy,  and 
told  him  all  the  truth,  candidly 
and  publicly  (Luke  8 : 47)  acknow- 
ledged what  she  Jiad  done,  why  she  did 
it,  and  with  what  effect.  Thus  while 
Jesus  permitted  her,  in  her  timidity  and 
sense  of  shame,  to  receive  his  saving 
power  secretly,  he  called  out  a public 
acknowledgment  after  that  power  had 
been  experienced. 

“ Nature  may  shrink  back  and  wish 
to  sx^are  itself  the  shame  of  acknow- 
ledging its  moral  pollution,  but  this 
weakness  must  be  conquered,  and  the 
tide  of  love  and  thankfulness  ijermit- 
ted  to  flow  out,  full  and  free,  to  the 
glory  of  divine  grace.  A genuine  faith, 
though  untaught,  unspoken,  and  per- 
haps slightly  superstitious,  may  receive 
the  first  blessing ; but  then  it  must  be 
spoken,  and  taught  and  tested.  It  can 
not  remain  under  the  soil,  but  must 
shoot  up  into  the  face  of  the  sky,  and 
live  in  the  light  of  day.” — A.  IIovey, 
Miracles  of  Christy  ]D.  168. 

34.  Having  drawn  from  the  woman  a 
proper  confession,  Jesus  now  speaks 
words  of  comfort,  and  confirms  the 
miracle.  Daughter.  A term  of  kind- 
ness, like  the  word  “son”  in  ch.  2 ; 5, 
and  doubtless  expressive  of  a spiritual 
relation  sustained  to  him,  2 Cor.  0 : 18  ; 
Heb.  2 : 10.  Thy  faith,  etc.  Ac- 
cording to  Matthew  (9  : 22)  he  adds, 
“Be  of  good  comfort.”  Jesus  makes 


her  faith  x^rominent,  though  imx^erfect, 
as  the  condition  or  means  of  her  cure. 
His  divine  power  had  been  exerted  ac- 
cording to  her  faith.  Go  in  peace. 
A usual  form  of  x^arting  salutation,  es- 
pecially to  inferiors,  exx)rcssive  of 
friendship  and  good  wishes,  Exod. 
4 : 18  ; 1 Sam.  1 : 17  ; Luke  7 : 50 ; 
James  2 : 16.  Literally,  Go  moay  into 
peace^  into  a state  of  serenity  and  free- 
dom from  thy  former  bodily  and  spirit- 
ual sufferings.  He  dismisses  her  with 
his  blessing.  Be  whole  of  thy 
plague.  The  healing  is  thus  publicly 
and  solemnly  ratified.  'The  cure  should 
be  permanent. 

35.  While  he  yet  spake.  How 
long  these  moments  of  delay  must 
have  seemed  to  the  anxious  Jairus ! 
But  in  the  midst  of  them,  while  Jesus 
was  still  sx)eaking  to  the  woman,  mes- 
sengers came  from  the  ruler’s  house 
announcing  the  death  of  his  daughter. 
Why  troublest  thou,  etc.  It  ax> 
pears  that  Jairus  had  come  with  the 
knowledge  and  consent  of  his  family. 
Master.  Teacher^  see  ch.  4 : 38. 

36.  As  soon  as  Jesus  heard,  etc. 
Rather,  JesuH  Jiaving  overheard  the  mes- 
sage, which  was  spoken  as  in  private  to 
Jairus.  Such  details  show  the  accura- 
cy of  Mark,  and  give  vividness  to  the 
narrative.  From  words  of  peace  and 
blessing  to  the  woman,  Jesus  turns  to 
give  comfort  to  Jairus  and  encourage 
his  faith.  Be  not  afraid,  as  if  there 
was  no  hope  and  all  were  lost.  Only 
believe  in  my  x)ower  to  helx)  you,  and 
save  your  daughter.  According  to 
Luke  (8  : 50),  Jesus  added,  “ slie  shall 
be  made  whole,”  mved,  recovered.  He 
encourages  his  faith  to  expect  the  re- 
covery of  his  daughter,  though  some- 
what iiKlelinitely.  ITow^  and  really 
from  whaty  Jairus  might  still  be  in 
doubt. 


102 


MARK  V. 


A.D.  28, 


37  Be  not  afraid,  ° only  believe.  And  lie  suffered  no 
man  to  folloAV  him,  r save  Peter,  and  James,  and 

88  John  the  brother  of  James.  And  he  cometh  to  the 
house  of  the  ruler  of  the  synagogue,  and  seeth  the 
tumult,  and  them  that  vept  and  wailed  greatly. 

39  And  when  he  was  come  in,  he  saith  unto  them.  Why 
make  ye  this  ado,  and  weep  ? The  damsel  is  not 

40  dead,  but  ^sleepeth.  And  ‘ they  laughed  him  to 
scorn.  ®But  when  he  had  j^ut  them  all  out,  he 


0 2 Chr.  20.  20  ; 
John  11.  40  ; 

Kom.  4.  18,  24, 

P Mt.  17.  1. 


q John  11. 11 ; Ac. 
20.  10. 
r Ge.  19.  14. 

8 Ac.  9.  40 ; 1 Ki. 
17.  19,  20;  2 Ki. 
4. 33. 


37.  Only  Peter,  James,  and  John 
are  now  suffered  to  go  with  him  and 
Jairus.  The  multitude  and  other  dis- 
ciples, doubtless  learning  that  the  child 
was  dead,  were  the  more  easily  pre- 
vailed upon  to  stay  from  following 
Jesus.  These  three  formed  Christ’s 
innermost  circle  of  disciples.  They 
were  afterward  selected  to  be  present 
at  his  transfiguration  (ch.  9 : 2),  and 
his  agony  in  the  garden,  ch.  14  : 38. 
Thus  were  they  fitted  to  be  foremost  in 
labors  and  sufferings.  Acts  2 : 14  ; 3 : 
3,  4 ; 4 : 3,  13  ; 8 : 14  ; 12  : 2,  3. 

38.  He  cometh  • • • and  seeth* 

According  to  the  oldest  and  best  manu- 
scripts, They  come  . . . and  he  seeth. 
The  tumult,  et  tumult^  an  uproar,  a 
noise  of  loud  lamentation,  such  as  com- 
monly attended  a funeral.  WaiSed 
greatly,  howlbic/^  or  lamenting  much. 
According  to  Matt.  9 : 23,  the  flute- 
players  were  performing  their  doleful 
music.  The  custom  of  mourning  for 
the  dead  and  at  funerals  is  alluded  to. 
in  such  passages  as  Eccle.  12  ; 5 ; Jer. 
9:17;  16:6,7;  Ezek.  24  : 17  ; Amos 
5 : 16.  Similar  customs  still  prevail  in 
the  East.  “ It  is  customary,  when  a 
member  of  a family  is  about  to  die,  for 
the  friends  to  assemble  around,  and 
watch  the  ebbing  away  of  life,  so  as  to 
mark  the  precise  moment  when  he 
breathes  his  last ; upon  which  they  set 
up  instantly  a united  outcry,  attended 
with  weeping  and  often  with  beating  the 
breast,  and  tearing  out  the  hair  of  the 
head.  . . . How  exactly,  at  the 

moment  of  the  Savior’s  arrival,  did  the 
house  of  Jairus  correspond  with  the 
condition  of  one  at  the  present  time  in 
Avhich  a death  has  just  taken  place  ! It 
resounded  with  the  same  boisterous 
expression  of  grief,  for  which  the  na- 
tions of  the  East  are  still  noted.  The 
lamentation  must  also  have  commeneed 
at  the  instant  of  the  child’s  decease  ; 
for  when  Jesus  arrived  he  found  the 


mourners  present,  and  singing  the 
death-dirge.  ” — Kackbtt  ^Ilhisiraiio7i  of 
Scripiur'e^  p.  122.  In  the  East  burial 
generally  takes  place  very  soon  after 
death.  The  ancient  Jews  commonly 
buried  a person  the  same  day  that  he 
died.  Compare  Acts  5 : 5-10. 

39.  And  when  he  was  come  in* 
A7id  coming  in  where  the  mourners  were, 
he  at  once  says  to  them.  Why  make 
ye  this  ado,  this  tnmnlt^  clamor,  up- 
roar. The  ciamsel*  Rather,  Little 
child.  It  is  interesting  to  note  the 
several  terms  by  which  the  daughter  is 
d(‘signated,  thus:  “Little  daughter,” 
ver.  23;  “daughter,”  ver.  35;  “the 
little  child,”  vers.  39, 40,  41  ; “ damsel,” 
41,  42  ; also  “ an  only  daughter,”  Luke 
8 : 42  ; “ maiden,”  Luke  8 : 54.  In  this 
we  discover  a pleasing  diversity. 

Is  not  dead,  but  sleepeth*  Regard 
her  not  as  dead,  but  sleeping,  for  she 
is  soon  to  come  to  life  again.  Some 
suppose  her  death  only  apparent,  that 
she  was  in  a swoon,  or  state  of  uneon- 
sciousness  like  one  dead.  But  accord- 
ing to  Luke  8 : 53-55,  not  only  did  the 
mourners  kiiow  that  she  was  dead,  but 
at  the  command  of  Jesus  her  spwit  re- 
turned.  J esus  used  a similar  verb  when 
he  said,  “Lazarus  sleepeth,”  which  he 
explained  to  mean  death,  John  11  : 11, 
14.  It  is  true  that  the  verb  in  the  lat- 
ter i^assage  is  the  one  generally  used 
for  describing  death  as  a sleep, 
Matt.  27  : 52 ; Acts  7 : 60 ; 13  : 36,  etc. ; 
but  we  find  the  verb  of  this  passage 
used  also  of  the  deadinl  Thess.  5 : iO. 
Jesus  also  allowed  the  parents  and 
others  to  regard  the  damsel  as  really 
dead  and  raised  to  life  again,  Luke  8 : 
52,  53,  56.  In  relation  to  his  power, 
death  was  only  a sleep  from  which  she 
should  be  speedily  awakened. 

40.  The  company  of  mourners  was 
certain  that  the  child  was  dead,  and 
understanding  neither  the  language  nor 
the  power  of  Jesus,  laughed  him  to 


A.D.  28. 


MARK  V. 


103 


taketh  tlie  father  and  the  mother  of  the  damsel,  and 
tliem  that  were  Avith  liim,  and  enteretli  in  where  the 

41  damsel  Avas  lying.  And  he  took  tlie  damsel  by  the 
liand,  and  said  unto  lier,  Talitha  cumi;  Avhich  is, 
being  interpreted,  Damsel,  I say  unto  thee,  arise. 

42  And  straightAAUiy  the  damsel  arose,  and  Avalked;  for 
she  was  of  the  age  of  tAvelve  years.  And  they  Avere 

43  astonished  AAuth  a great  astonishment.  And  Mie  * ch.  3. 12 ; Mt.  8. 
charged  tliem  straitly  that  no  man  should  knoAv  it;  n.  9 14.’ 
and  commanded  that  something  should  be  given  her 

to  eat. 


scorn,  in  derision.  The  croAvd  of  noisy 
mourners  and  deriders  are  put  forth. 
With  the  consent  of  the  ruler,  Jesus 
orders  them  to  leave,  and  th  .^y  depart. 
He  had  entered  the  house  (ver.  39),  no'.v 
he  enters  the  room  Avhere  the  damsel 
or  ddld  Avas.  “ Probably  the  large, 
upper  room  near  the  roof,  which  seems 
to  iiaA’C  been  used  on  such  occasions 
(compare  Acts  9:  37,  39).” — Alex.vn- 
i)EK.  Only  Peter,  James,  and  John 
(ver.  37),  the  father  and  mother  now 
attend  Jesus. 

41.  Suiting  his  action  to  his  Avords, 
Jesus  took  or  aeized  tlie  hand  of  the  | 
child.  This  was  not  necessary  to  the  | 
miracle,  but  for  the  good  of  those  | 
present.  Their  impression  was  thus  j 
dee})ened,  and  the  faith  of  the  parents  | 
strengthened.  Taiitha  cwmi.  Ara-  i 
maic," showing  that  this  was  tne  collo-  j 
quial  language  of  the  Jews  at  that  | 
time,  which  Jesus  himself  used.  The  | 
repetition  of  the  exact  Avords  gives  | 
viAudness  to  the  narrative.  It  is  sup-  | 
posed  that  Hark  Avrote  under  the  direc-  j 
tion  of  Peter,  on  wnose  memory  these  ; 
Avords  Avere  indelib;y  impi-essed.  As 
Mark  Avrote  for  Gentile  and  especially 
Roman  readers,  he  interprets  the  Avords 
into  Greek.  Compare  ch.  3 : 17;  7 : 
11,  34;  14  : 36.  Damsel.  A term  of 
endearment  in  familiar  discourse  ad- 
dressed to  a girl.  I say  unto  yon. 
Not  strictly  contained  in  Talitha  cumi^ 
yet  expre.ssing  their  meaning,  and  man- 
ner of  utterance,  by  making  the  ]ier- 
sonal  authority  of  our  Lord  emphatic. 
Arise.  Rou-e  thee,  rise  up,  arise. 

42.  StraightAvay.  The  cure  Avas 

not  gradual,  but  instantaneous.  Walk- 
ed. Tlius  shoAving  that  Inn*  cui-e  was 
complete,  (’ompare  Mark  1 ; 31.  For 
• . . twelve  years.  Reason  of 

the  statement  that  she  immediately 
arose  and  Avalked,  fur  she  was  of  suit- 


able age.  In  tenderness  she  had  been 
called  “little  daughter”  (ver.  23),  and 
“little  child”  (sec  on  ver.  39).  Notice 
that  the  length  of  the  Avoman’s  suf- 
ferings, who  Avas  healed, Avas  also  tAvelve 
years,  ver.  25.  The  great  astoaiish- 
meiit  of  the  ])arcnts  and  discii)les  Avho 
Avitnessed  it  sIioavs  that  they  regarded 
her  as  really  raised  from  the  dead. 

43.  Jesus  charged  them  strictly  that 
no  one  should  know  it  for  Avise 
reasons  ; see  on  ch.  1 : 44.  Possibly  to 
prevent  arousing  the  fanaticism  of  the 
l)eople  and  the  greater  envy  of  the  Phari- 
sees ; for  his  time  had  not  come.  Yet 
notAvithstanding  this  precaution,  Mat- 
thcAV  tells  us  (ch.  9 : 26)  that  the  fame 
went  abroad  in  all  that  land.  There  is 
no  contradiction  betAvecn  the  evangel- 
ists, as  some  would  have  us  suppose. 
The  death  of  the  child  had  been  an- 
nounced (A^er.  35),  but  aftei’Avard  she 
w'as  alive  and  Avell.  The  mourners  and 
minstrels,  Avhohad  knoAvn  of  the  child’s 
death,  and  Averc  put  forth  from  the 
house,  must  have  found  out  that  the 
child  Avas  really  restored  to  life.  Thei’e 
Avere  thusAvays  enough  for  the  report  to 
spread,  even  though  the  parents  and  dis- 
ciples strictly  obeyed  Jesus,  Avhich  they 
may  not  have  done.  This  is  the  first 
instance  of  Christ’s  raising  the  dead  of 
Avhich  we  haA^e  any  account,  unless  Ave 
regard  the  raising  of  tlie  Avidow’s  son 
at  Nain  to  haA^e  ])receded  this,  Luke 
7 : 11-17.  But  aside  from  questions  of 
liarmony,  that  of  the  widoAv’sson  holds 
a second  and  higher  place.  The  ruler’s 
daughter  Avas  raised  privately,  almost 
immediately  after  dying;  the  Avidow’s 
son  publicly  and  on  the  Avay  to  the 
grave ; and  afterAvaid  Lazarus,  also 
pul)licly,  from  the  tomb,  having  beam 
dead  four  da3's,  John  11  : 39,  45,  46. 
Thus  Ave  have  a regular  gi-adation  in 
exhibitions  of  divine  power,  Avhieh  is 


104 


MARK  Y. 


A.D.  28. 


at  least  suggestive  of  the  order  in  which 
the  events  occurred. 

The  vividness  of  the  narrative  is 
completed  by  the  direction  that  some- 
thing should  be  given  her  to  eat* 
She  was  not  only  alive,  but  well.  Jesus 
was  not  unmindful  of  the  little  things 
which  her  parents  in  their  amazement 
overlooked.  These  details  of  what 
occurred  within  the  house,  point  to  an 
eye-witness,  very  probably  Peter.  Im- 
mediately after  this  miracle  Matthew 
(9  : 27-34)  places  the  healing  of  two 
blind  men,  and  the  casting"  out  of  a 
dumb  spirit. 

Remarks. 

1.  Jesus  is  willing  to  minister  not 
only  where  people  are  ready  to  receive 
him,  but  also  where  they  are  ready  to 
reject  him,  vers.  1,  17;  John  1 : 11 ; 
Rom.  10  : 21 ; Rev.  3 : 20. 

2.  Satan  and  his  angels  exert  an 
active  influence  among  men,  and  are 
l)rompt  in  opposing  Christ  and  his 
kingdom,  ver.  2 ; John  12  : 31 ; 14  : 30  ; 
1 Pet.  5 : 8,  9. 

3.  Row  deplorable  the  condition  of 
the  sinner  under  the  power  of  sin  and 
Satan  ! No  human  means  has  ever  been 
able  to  tame  him,  vers.  3,  4;  Jer. 
17:  9;  13  : 23  ; John  3:6;  Rom.  8 : 3,  4. 

4.  How  terribly  cruel,  malicious,  de- 
basing and  unclean  are  evil  spirits  ! vers. 
3-5,  13 ; Matt.  12  : 43-45. 

5.  If  the  condition  of  men  under 
Satan’s  power  can  be  so  terrible  in  this, 
world,  what  must  it  be  at  last  in  hell  ? 
vers.  2-5  ; Matt.  25  : 41. 

6.  A faith  and  service  of  fear  are  not 
enough  to  meet  the  requirements  of 
God,  vers.  6,  7;  James  2 : 19;  2 Tim. 

1 : 7;  1 John  4 : 18. 

7.  In  vain  do  the  wicked  seek  peace 
while  thev  reject  the  Savior,  vers. 
6,  7 ; Jer.  6 : 14 ; Matt.  15  : 8,  9 ; Eph. 

2 : 14  ; 1 Thess.  5 : 3 ; 2 Thess.  1 ; 7-9. 

8.  Jesus  is  sovereign  of  the  universe, 
vers.  7,  8;  Eccle.  8:4;  Matt.  28  : 18 ; 
Phil.  2 : 9-11 ; Rev.  19  : 16. 

9.  How  great  the  number  of  demons 
in  the  world  ! Even  the  two  demoniacs 
at  Gcrasa  were  possessed  with  a le- 
gion, ver.  9 ; Eph.  6 : 12 ; 2 Cor. 
4 : 3,  4 ; Eph.  2 : 1-3. 

10.  An  answered  prayer  is  not  always 
a sign  of  divine  approbation,  nor  an 
unanswered  one  a sign  of  divine  dis- 
pleasure, vers.  9-13,  18,  19  ; Ps.  78  : 29; 
106  : 14,  15. 


11.  The  powers  of  hell  are  subject  to 
the  word  of  Jesus ; they  cannot  go 
beyond  his  permission,  ver.  13;  Luke 
10  : 18,  19. 

12.  Jesus  may  permit  our  property 
to  be  taken  from  us,  either  in  mercy  or 
judgment,  ver.  13  ; Dan.  4 : 34,  35. 

13.  Multitudes  who  grovel  in  the  fllth 
of  iniquity  (like  the  swine  when  pos- 
sessed of  the  devil)  rush  madly  on  in 
company  to  their  own  destruction,  ver. 
13 : 2 Pet.  2:12;  Rev.  12  : 12. 

14.  Many,  fearing  worldly  danger  or 
loss  on  account  of  Christ,  lose  their  own 
souls,  vers.  14,  15  ; Luke  9 : 23-26. 

15.  Covetousness  ruins  multitudes, 
vers.  16, 17 ; Luke  12  : 15-21 ; Col.  3 : 5. 

16.  Christ  often  answers  the  prayer, 
‘‘  Depart  from  us,  for  we  desire  not  a 
knowledge  of  thy  ways,”  and  leaves 
them  to  perish,  vers.  17,  18  ; Job 
21  : 14  ; 22  ; 17. 

17.  How  unhapi)y  would  wicked  men 
and  demons  be  in  heaven  with  Christ, 
whom  they  so  much  dread ! ver.  17 ; 
Rev.  6 : 16. 

18.  Jesus  will  not  compel  repentance. 
He  overcame  the  tem^jest  in  approach- 
ing Gerasa,  cast  out  demons  on  enter- 
ing the  country,  but  turned  back  before 
the  opposing  will  of  the  wicked  in- 
habitants, vers.  17,  18  ; Matt.  22  : 3 ; 
23  : 37  ; John  5 : 40. 

19.  Jesus  knows  better  than  his  peo- 
ple where  they  should  go  and  what 
they  should  do,  vers.  18,  19 ; Luke  9 : 
57-62. 

20.  Home  has  the  first  claim  upon 
the  attention  of  a Christian,  especially 
of  a young  convert,  ver.  19  ; Ps.  66  : 16  ; 
John  1 : 41,  45  ; 4 : 29. 

21.  Christ  often  calls  into  the  minis- 
try and  to  great  usefulness  those  who 
have  been  notorious  sinners,  vers.  19, 
20  ; Gal.  1 : 13-16  ; 1 Tim.  1 : 12-16. 

22.  Persevere  in  doing  good.  While 
some  may  reject  the  gospel,  others  will 
be  in  readiness  to  receive  it,  ver.  21 ; 
Acts  12  : 46-49. 

23.  Influence  and  wealth  are  no  pre- 
ventive of  sickness  and  death,  ver.  22  ; 
Luke  16  : 22;  Heb.  9 : 27. 

24.  The  earnest  prayer  of  faith  shall 
be  answered,  vers.  23,  24,  36  ; Luke  7 : 7, 
9,  10  ; James  5 : 15-18. 

25.  In  human  diseases  and  sufl^erings 
we  see  the  miseries  of  sin  and  the  type 
of  the  deeper  disease  of  the  soul,  ver, 
25 ; Gen.  3 : 17-19 ; Rom.  5 : 12. 

26.  It  is  proper  in  sickness  to  use 
medicine  and  seek  physicians,  but  not 


A.D.  28. 


MARK  VI. 


105 


to  trust  in  them  rather  than  God,  ver. 
26 ; 2 Chron.  16  : 12,  13. 

27.  Many  sinners,  instead  of  looking 
to  Christ,  Avaste  their  time  and  strength 
on  physicians  of  no  value,  from  whom 
they  suiler  many  things,  and  get  no 
better,  but  rather  grow  worse,  ver.  26 ; 
Job  13  : 4 ; Jer.  6 : 14 ; 8 : 11,  22. 

28.  Happy  are  they  whom  times  of 
great  extremity  lead  to  Jesus,  vers.  27, 
23  ; ch.  7 : 26  ; Acts  12  : 5 ; Ps.  116  : 3-8. 

29.  Many  press  around  Christ,  but 
few  touch  him  in  faith,  ver.  28 ; ch.  4 : 
15-20  ; John  6 : 67-69. 

30.  Regeneration  is  instantaneous. 
“ One  touch  of  real  faith  can  do  more 
for  the  soul  than  a hundred  self-imposed 
austerities.  One  look  at  Jesus  is  more 
efficacious  than  j^ears  of  sackcloth  and 
ashes.” — Ryle.  Ver.  29;  John 3 : 3, 15, 
36;  Aets  2 ; 41. 

31.  Jesus  was  conscious  of  his  in- 
dwelling divinit}’,  and  it  was  through 
the  second  person  of  the  Godhead  that 
he  performed  his  miracles,  ver.  30 ; vers. 
7,  41 ; John  1 : 14 ; 8 : .58  ; 10  : 36,  37. 

32.  Sinners  in  secret  may  seek  and 
find  Jesus,  but  he  demands  of  them  an 
open  profession,  and  only  in  so  doing 
will  they  find  the  full  peace  and  conso- 
lations of  the  gospel,  vers.  32-34  : Rom. 
10  : 9,  10 ; Ps.  116  : 13,  14. 

33.  Faith  is  a precious  grace.  It  is 
the  appointed  means  of  obtaining  par- 
don and  salvation,  ver.  34 ; Rom.  5:1; 

3 : 26 ; Heb.  10  : 38. 

34.  In  the  darkest  hour  let  the  words 
“Only  believe”  dispel  our  fear,  ver. 
36 ; Luke  24  : 25,  26  ; Acts  27  : 33,  34. 

35.  To  wail  and  howl  over  our  dead 
is  heathenish,  but  to  sorrow  in  submis- 
sion and  hope  is  Christian,  vers.  38,  39  ; 
1 Thess.  4 : 13. 

36.  To  the  Christian  death  is  as  a 
sleep,  ver.  39  ; 1 Cor.  15  : 6, 18 ; 1 Thess. 

4 : 14. 

37.  The  Christian  should  be  nothing 
daunted,  though  unbelievers  scotf  at 
the  word  and  power  of  Jesus,  ver.  40 ; 
Isa.  51  : 7 ; Acts  26  : 8,  24,  25. 

38.  Jesus  in  the  house  of  Jairus  dis- 
played that  power  by  which  he  will 
raise  the  dead  at  the  last  great  day, 
ver.  41  ; Hos.  13  : 14  ; John  6 : 40,  44  ; 
1 Thess.  4 : 4 ; 1 Cor.  15  : 52. 

39.  As  Christ  raised  dead  bodies,  so 
does  he  raise  dead  souls  to  spiritual  life, 
ver.  41 ; John  5 : 21 ; Eph.  2 : 1-7. 

40.  Jesus  is  mindful  of  our  smallest 
necessities,  ver.  42  • ch.  6 : 34,  37 ; Ileb. 
4:  15;  13  : 5. 


CHAPTER  VI. 

Mark  proceeds  to  relate  the  third  and 
last  general  missionary  tour  throughout 
Galilee,  which  began  by  a visit  to  Naz- 
areth, where  he  was  again  rejected. 
This  tour  is  continued  in  the  villages 
(ver.  6),  extended  and  confirmed  by  the 
mission  of  the  twelve  (vers.  7-13),  end- 
ing by  retiring  to  the  eastern  side  of  the 
Sea  of  Galilee,  vers.  30,  31.  Herod 
seems  to  hear  specially  of  Jesus 
through  the  preaching  of  the  twelve  ; 
his  opinion  of  Jesus  and  his  beheading 
of  John  the  Baptist  are  related,  vers. 
14-29.  The  multitude  come  to  Jesus, 
and  even  precede  him,  in  his  retirement. 
In  compassion  he  teaches  them,  and 
miraculously  feeds  them  (ver.  32-44) ; 
dismisses  them,  and  constrains  his 
disciples  to  return  over  the  sea,  while 
he  retires  to  a mountain  for  prayer 
(ver.  45,  46) ; astonishes  his  disciples 
by  walking  to  them  on  the  water,  vers. 
47-52.  Coming  to  the  land  of  Genne- 
saret,  he  exercises  most  wonderful  mi- 
raculous power  upon  those  who  eagerly 
sought  it. 

The  chapter  affords  new  proofs  and 
manifestations  of  Christ’s  almighty 
power.  It  brings  into  view  his  relations 
to  his  fellow-citizens  at  Nazareth,  and 
to  Herod  Antipas,  ruler  of  Galilee.  It 
illustrates  the  fact  that  his  miracles  cor- 
i-esponded  very  much  to  the  faith  ex- 
ercised, and  the  reception  the  people 
gave  him. 

1-6.  Jesus  revisits  his  own  country 

AND  IS  AGAIN  REJECTED.  ThIRD  GENE- 
RAL CIRCUIT  OP  Galilee.  Matt.  13  : 
54-58  ; 9 : 35-38.  Many,  as  Alford, 

Lange,  Van  Oosterzee,  and  Olshausen, 
regard  this  visit  to  Nazareth  as  identical 
with  that  related  in  Luke  4 : 16-30.  But 
Meyer,  Stier,  Wieseler,  Alexander,  Elli- 
cott,  and  others,  for  good  reasons  hold 
this  to  be  a later  visit.  The  arguments 
for  the  former  view  are  : Firsts  The 
same  questions  asked  and  the  same  pro- 
verb used  on  both  occasions,  Luke4  : 23 
with  Matt.  13  : 55-57,  and  Mark  6 : 2-4. 
Second^  It  is  argued  that  it  is  impos- 
sible to  suppose  that  Jesus  would  have 
marvelled  at  their  mihelief  (Mark  6 : 6) 
on  a second  visit,  after  such  a rejection 
as  that  recorded  in  Luke  4 : 28-30.  But 
on  the  contrary,  in  favor  of  a second 
and  later  visit  it  may  be  said:  Firsts 
The  one  related  by  Luke  occurred  just 
before  making  Capernaum  his  place  of 
resideuce,  aud  may  be  regarded  as 


106 


MARK  VI. 


A.D.  28. 


Jesus  revisits  Nazareth^  and  is  rejected.  Third  circuit 
of  Galilee. 

VI.  AND  " lie  went  out  from  thence,  and  came  into  « Mt.  13. 54 ; Lk.  4. 
his  own  country;  and  his  disciples  follow  him. 

2 And  when  the  sabbath  day  was  come,  he  began  to 
teach  in  tlie  synagogue.  And  many  hearing  him 
were  astonished,  saying,  ^From  whence  hath  this  * John  6.  42;  7. 15. 


giving  one  of  the  causes  of  his  so  doing, 
Luke  4 : 80,  81 ; Matt.  4 : 18.  But  tliis 
one,  related  by  Matthew  and  Mark,  oc- 
curred according  to  both  of  them  some 
time  after  making  Capernaum  the  center 
of  his  operations.  Indeed,  Matthew 
really  settles  the  question.  For  he  dis- 
tinctly refers  to  two  visits  to  Nazareth, 
the  first  (Matt.  4 : 18)  being  the  one  just 
before  making  Capernaum  his  residence, 
and  hence  parallel  with  Luke  4 : 18. 
The  second  is  plainly  parallel  with  this 
in  Mark.  Second^  His  healing  a few 
sick  (Mark  6 : 5)  points  to  a second  visit, 
for  in  that  related  by  Luke  he  could  not 
have  healed  before  his  teaching  in  the 
synagogue  (Luke  4 : 23) ; nor  after,  for 
he  fled  from  their  rage,  Luke  4 : 30. 
Thirds  There  is  a sufficient  diversity  for 
holding  two  distinct  visits.  In  the 
one  Jesus  is  alone,  Luke  4 : 16,  30;  in 
the  other  he  is  accompanied  by  his 
disciples,  Mark  6 : 1.  According  to 
Luke  he  is  attacked  by  the  enraged  peo- 
ple, and  escaping  through  his  super- 
natural power,  he  goes  to  Capernaum ; 
but  according  to  Matthew  and  Mark  he 
experiences  no  such  attack,  but  con- 
tinues awhile  performing  a few  mira- 
cles, though  marveling  at  the  unbelief 
of  the  people,  and  then  goes  about  the 
villages  teaching.  And  even  the  ques- 
tions asked  and  the  proverb  used  show 
that  diversity  which  might  be  expected 
on  two  different  occasions.  Fourth^ 
The  accounts  themselves  are  in  harmony 
with  the  supposition  of  two  distinct 
visits.  The  first  oecurred  when  he 
began  his  labors  in  Galilee  ; the  second 
after  his  fame  was  spread  abroad  and 
his  reputation  generally  established 
among  the  people.  Hence  the  envy  of 
his  fellow-townsmen  showed  itself  more 
openly  at  the  first,  and  was  more  re- 
strained at  the  second.  That  he  should 
have  made  a second  \isit  is  very  natural. 
His  first  rejection  was  the  result  of  sud- 
den and  heated  rage.  After  giving 
them  time  for  reflection,  and  to  hear 
concerning  him,  he  alfoi’ds  them  another 


opportunit3^  The  same  persons  may 
not  have  been  in  the  synagogue  on  the 
second  as  on  his  first  visit.  The  ques- 
tions only  show  that  the  same  env^'and 
wonder  existed.  The  same  proverb 
was  equally  pertinent.  That  the  peo- 
ple should  continue  in  such  unbelief, 
while  thousands  had  for  the  year 
past  been  almost  constantly  flocking 
around  Jesus,  was  indeed  a cause  for 
marveling.  Fifths  The  position  of  the 
accounts  by  Matthew  and  Mark  shows 
a general  chronological  correspondence, 
being  after  the  parables  by  the  sea-side. 
The  connection  in  Matt.  13  : 54  is  suf- 
ficiently general  to  allow  the  suppo- 
sition of  a little  time  intervening  be- 
tween the  parabolic  discourse  and  the 
visit  to  Nazareth. 

1.  He  went  out  from  thence* 

From  near  the  Sea  of  Galilee  (ch.  5 : 21), 
from  Capernaum,  Matt.  9:1.  It  does 
not  mean  from  the  house  of  Jairus,  for 
the  two  members  of  the  sentence  would 
not  then  correspond.  We  speak  of  go- 
ing out  from  one  house  to  another,  from 
one  city  to  another,  and  not  from  a 
house  to  a city  or  to  a neighborhood. 
So  here  the  statement  that  Jesus  came 
into  his  own  country,  that  is,  Naz- 
areth and  its  neighborhood,  demands 
that  the  words /rom  thence  refer  to  some 
other  city  or  neighborhood,  namely, 
Capernaum  and  vicinit3^  Nazareth  was 
his  own  country^  because  his  parents  had 
resided  there  before  his  birth  (Luke  1 : 
26,  27 ; 2 : 4),  and  he  had  been  brought 
up  there  from  his  infancy  (Matt.  2 : 28; 
Mark  1:9;  Luke  2 : 39,  41,  51),  and  was 
called  a Nazarene,  Matt.  2 : 28;  Mark 
1 : 24.  His  disciples.  The  twelve 
(vcr.  7),  and  possibly  others  who  were 
believers  and  very  constant  attendants. 
Mark  alone  records  this  fact,  that  in 
this  visit  at  Nazareth  his  disciples  attend 
him. 

2.  When  the  sabbath  day  was 
come ; implying  that  he  arrived  at 
Nazareth  before  the  Sabbath.  The 
Sabbath  was  a fit  time  to  begin  his 


A.D.  28. 


mVRK  YI. 


107 


man  these  things  ? and  what  wisdom  is  this  which 
is  given  unto  liiin,  that  even  such  mighty  works  are  ^ 

3 wrought  by  his  hands  ? Is  not  this  the  carpenter,  13.  55;  Lk.  ’3.23; 
the  son  of  Mary,  Hhe  brother  of  James,  and  Joses,  40-  Gal 

and  of  Juda,  and  Simon,  and  are  not  his  sisters  here  1. 19.  ’ ’ ‘ * 


teaching  in  the  synagogue.  Yet  began 
to  teach  does  not  necessarily  imply 
that  this  was  the  first  teaching  of  that 
visit,  but  that,  beginning  to  teach  on 
the  Sabbath,  he  was  interrupted  by 
the  astonished  and  envious  multitude. 
Synagogue.  See  on  ch.  1 : 21.  Doubt- 
less both  in  their  stated  assembly,  and 
also  in  the  house  built  for  their  religious 
gatherings.  How  much  in  keeping 
with  the  compassion  of  Jesus  to  visit 
his  townsmen  again  and  preach  to  them 
the  gospel,  after  their  former  hasty  and 
ungrateful  treatment  ! Compare  Luke 
13  : 33-35. 

Many  hearing  him.  Or,  accord- 
ing to  high  critical  authority, 
the  mass,  multitude.  Doubtless  many 
heard  him  now  who  did  not  on  his  pre- 
vious visit.  Astonished.  Struck  with 
amazement  that  their  former  humble 
townsman  should  speak  in  such  a man- 
ner and  perform  such  miracles.  But 
wonder  had  a hardening  efl^ect,  as  is 
often  the  case ; they  were  jealous, 
envious,  and  offended,  ver.  3 ; Acts 
13  : 41.  From  whence  hath  this 
man  9 etc.  ? The  simple  question  at 
the  former  visit,  according  to  Luke 
(4:22),  was:  “Is  not  this  Joseph’s 
son  ?”  and  had  reference  simply  to  his 
teaching.  It  is  a fair  inference  from 
Luke  4 : 23-27,  that  Jesus  wrought  no 
miracles  at  that  time.  But  here  and  in 
Matthew  several  questions  are  recorded 
having  reference  not  only  to  his  Avis- 
dom  but  also  to  the  mighty  Avorks 
wrought  by  his  hands.  Compare 
ver.  5.  The  people  acknowledge  his 
wisdom  and  his  miracles,  but  their 
questions  imply  that  such  wisdom  and 
works  looked  suspicious  in  one  of 
such  humble  condition  and  advantages. 
They  would  not  accept  them  as  his 
own,  yet  they  could  not  account  for 
them.  The  words  by  his  hands 
seem  here  to  be  significant,  referring  to 
his  manner  of  performing  miracles  by 
laying  on  of  hands,  ver.  6.  By  his  ha7ids^ 
which  so  recently  were  employed  in 
servile  and  mechanical  operations. 

3.  Is  not  this  the  carpenter? 
Carpenter  is  here  used  in  the  widest 


sense,  one  who  does  all  kinds  of  work 
in  wood.  This  question  seems  to  im-, 
ply  that  Jesus  actually  worked  at  the 
trade  of  his  reputed  father.  It  is  true 
that  it  may  be  regarded  as  the  hasty 
language  of  the  excited  populace,  and 
really  meaning  carpenter's  son^  as  Mat- 
thew (13  : 55)  has  it : “ Is  not  this  the 
carpenter’s  son?”  But  as  Jesus  be- 
came subject  to  his  parents  (Luke 
2 : 51),  it  is  a natural  inference  that  he 
wrought  with  his  father,  and  hence 
that  he  could  be  called  both  the  “car- 
penter” and  “the  carpenter’s  son.” 
Justiii  Martyr  gives  the  tradition  that 
Jesus  made  ploughs  and  yokes.  The 
reference  to  carpenter  was  not  so  much 
one  of  contempt  as  of  surprise  ; for 
the  occupation  of  carpenter  has  always 
been  regarded  as  one  of  the  most  re- 
spectable manual  employments.  Ac- 
cording to  Jewish  custom,  all  the  sons, 
even  the  rabbis,  learned  some  trade. 
Paul  was  a tent-maker.  Acts  18  : 3. 
“The  famous  Hillel  was  a hewer  of 
wood,  andCarna,  a judge  in  Israel,  was 
a drawer  of  water.” — Gill.  His  old 
neighbors  regarded  Jesus  not  as  an 
inferior,  but  as  an  equal.  The  evi- 
dences of  his  superiority  excited  their 
envy  and  wonder,  and  these  evidences 
they  would  question,  and  reason  jiway. 
“ We  know  who  he  is  and  what  he  is. 
He  is  the  carpenter ; his  mother  and 
brethren  are  with  us.  Whence  then 
has  he  obtained  these  things  ? What 
is  the  wisdom  given  him  and  the  mira- 
cles  he  performs?  Surely  it  is  incredi- 
ble that  he  is  so  superior  to  us,  and  that 
he  has  not  been  initiated  by  some  one 
into  mysterious  doctrines  and  arts.” 

The  son  of  Mary.  It  is  probable 
that  Joseph  had  died  before  this  time, 
and  hence  the  people  of  Nazareth  men- 
tion him  as  only  the  son  of  Mary.  In 
his  visit  a year  before  they  spoke  of 
him  as  “Joseph’s  son,”  a reference  to 
Joseph  as  then  living,  or  still  remem- 
bered, Luke  4 : 22. 

Brother  of  James,  and  Joses, 
and  of  Judah  and  Simon.  Some 
suppose  these  to  liave  been  his  cousins  ; 
others,  that  they  were  his  half-brothers^ 


108 


MAEK  VI. 


A.D.  28. 


4 with  us  ? And  they  ^ were  offended  at  him.  But  * ii.  6. 

Jesus  said  unto  them,  ^A  jDrophet  is  not  without  **  S'"  • John 

honor,  but  in  his  own  country,  and  among  his  own 


children  of  Joseph  by  a former  mar- 
riage ; and  others  still,  his  own  hrotliers^ 
the  younger  children  of  Mary.  The 
latter  view  appears  to  me  to  be  the 
correct  one,  for : 

Fir^t,  There  is  nothing  in  the  lan- 
guage or  connection  of  any  of  those 
passages,  where  the  brothers  of  Jesus 
are  mentioned  (ch.  3 : 31,  32;  6:3; 
Matt.  12  : 46,  47 ; 13  : 55,  56 ; Luke 
8 : 19,  20  ; John  2 : 12  ; 7:3,  5,  10 : 
Acts  1 : 14  ; 1 Cor.  9:5;  Gal.  1 : 19), 
demanding  that  they  should  not  be 
regarded  as  his  real  literal  brothers. 
The  presumption  is  therefore  that  they 
were. 

Second.  It  is  not  certain  from  the 
New  Testament  that  Jesus  had  any 
cousins  according  to  the  flesh.  John 
19  : 25  is  the  only  passage  on  which 
such  an  opinion  can  be  grounded. 

His  mother'' s sister evidently  does 
not  refer  to  Mary  the  wife  of  Cleopas, 
for  we  cannot  suppose  two  Marys  in 
one  family  without  any  otlier  designa- 
tion. By  comparing  Mark  15  : 40,  the 
opinion  of  several  eminent  critics 
seems  probable,  that  Salome  is  meant. 
Yet  this  is  uncertain  in  the  light  of 
Matt.  27  : 55 ; for  many  women  were 
there. 

Third,  In  every  instance  in  the  Gos- 
pels, except  in  John  ch.  7,  the  brothers 
of  Jesus  are  mentioned  in  connection 
with  his  mother  ; and  since  mother  is 
taken  in  the  literal  sense,  so  brothers 
should  be  also.  In  ch.  3 : 35,  the 
force  of  our  Savior’s  declaration  de- 
pends greatly  upon  the  fact  that  they 
were  literally  his  brothers.  To  suppose 
them  to  be  the  sons  of  Alpheus,  who 
is  regarded  the  same  as  Cleopas  (John 
19  : 25),  is  to  suppose  them  to  have 
been  among  the  apostles. 

Fourth.  But  this  could  not  have  been 
the  case  ; for  they  did  not  believe  in 
Jesus  till  some  time  after  the  appoint- 
ment of  the  apostles,  John  7 : 3,  5,  10. 
In  Acts  1 ; 14  they  are  distinguished 
from  the  apostles,  and  therefore  could 
not  have  been  of  them.  In  Gal.  1 : 19, 
James,  the  Lord’s  brother,  does  not 
poiill  necessarily  to  James  the  apostle  ; 
for  that  passage  may  mean,  according 
to  Dr.  Schaff  and  others,  “ But  no  other 
of  the  apostles  (besides  Peter)  did  1 


see,  only  James,  the-  Lord’s  brother.” 
The  names  of  our  Lord’s  brothers  were 
very  common  among  the  Jews,  and 
therefore  it  is  not  strange  that  we  find 
them  among  the  sons  of  Alpheus,  and 
the  apostles.  We  have  even  among  the 
latter  two  Jameses,  two  Simons,  and 
two  Judases. 

Fifth.  That  they  were  children  of 
Mary,  and  not  of  a former  wife  of 
Joseph,  appears  evident  from  the  fact 
that  with  one  exception  they  are  always, 
in  the  Gospels,  associated  with  her  ; and 
also  that,  if  they  were  elder  children  of 
Joseph,  then  Jesus  would  not  be  the  heir 
to  David’s  throne.  It  has  been  object- 
ed to  this  view  that  Jesus  (John  19  : 26) 
committed  the  keeping  of  his  mother 
not  to  these  brethren  but  to  the  Apos- 
tle John.  It  may  be  answered  that  his 
brethren  did  not  fully  believe  on  him  till 
after  his  resurrection ; and  that  John, 
being  the  most  intimate  bosom  friend 
of  Jesus,  could  better  take  his  place 
than  any  other  person,  v We  therefore 
conclude  that  the  brothers  here  men- 
tioned by  the  people  of  Nazareth  were 
the  younger  children  of  Mary,  the 
mother  of  Jesus.  And  if  brothers  are 
to  be  taken  in  the  strict  literal  sense, 
sisters  must  also  be  taken  in  the  same 
sense.  See  on  ch.  3 : 31.  From  the 
above  examination  it  appears  that  the 
perpetual  virginity  of  the  mother  of 
Jesus,  as  held  by  many  Protestants, 
and  by  the  Catholic  and  Greek  Church 
as  an  article  of  faith,  is  without  scrip- 
tural foundation. 

Here  with  us.  The  sisters  were 
residing  among  them  as  near  neighbors, 
probably  married.  Offended  in  him  ; 
rather  at  him.,  as  an  occasion  of  dissatis- 
faction and  dislike.  The  meaning  is, 
they  took  offense  at  him,  who  in  his 
humble  birth  and  circumstances  was  in 
no  way  superior  to  themselves,  and  yet 
who  now  so  far  excelled  them  in  wis- 
dom and  mighty  works.  They  were 
too  proud  and  envious  to  receive  him 
as  their  teacher,  much  less  to  regard 
him  as  the  Messiah.  Compare  Isa. 
53  : 1,  2;  John  1 : 11. 

4.  Jesus  does  not  resent  their  treat- 
ment, but  accounts  for  it  by  what  seems 
to  be  a prover])ial  expression,  a pro- 
phet is  not  without  honor,  etc.  A 


A.D.  28,  29. 


MAKK  VI. 


109 


5 kin,  and  in  his  OT\ni  house.  ® And  he  could  there  do  ® ch.  9. 23 ; Go.  19. 

no  mighty  work,  save  that  he  laid  his  liands  upon  a 13’  53.'  3* 

6 few  sick  folk,  and  liealed  them.  And  ^ he  marvelled  12-19 ; 4.  G-ii. 

because  of  their  unbelief.  I Jjj.  ^9  35’;  ^3 

® AND  he  went  round  about  the  villages,  teaching.  22.  ’ 


fact  in  human  experience,  presenting 
a general  truth,  of  which  tlie  treatment 
of  Jesus  in  the  present  instance  was  an 
example.  A stranger  sees  the  public 
and  spiritual  acts'  of  a prophet,  and 
recognizes  his  heavenly  character  ; but 
neighbors  and  acquaintances  fix  their 
thoughts  upon  his  earthly  relationships, 
to  a partial  or  total  exclusion  of  his 
higher  excellences,  and  thus  come  to  a 
wrong  conclusion.  Prejudice  and  re- 
jection are  the  result.  Somewhat  simi- 
lar are  the  proverbs,  “Familiarity 
breeds  contempt ; ” “ Distance  lends 
enchantment  to  the  view.”  That  Jesus 
as  a should  receive  such  treat- 

ment, was  highly  unreasonable  and 
wicked  on  the  part  of  his  former  neigh- 
bors and  acquaintances.  His  wisdom 
and  miracles  should  have  overcome  all 
prejudice  and  unbelief.  In  his  former 
visit,  according  to  Luke  4 : 24,  Jesus 
extended  this  proverb  only  to  a pro- 
phet’s own  country  ; but  at  this  time, 
when  his  brothers  and  sisters  are 
spoken  of,  he  adds,  among  his  own 
kin,  and  in  his  own  house,  among 
his  relatives,  and  in  his  own  family,  with 
whom  he  was  brought  up  from  child- 
hood. Later  than  this  we  learn  that  his 
brothers  did  not  believe  on  him,  John 
7 : 8-5.  We  are  not  to  suppose  that  his 
brothers  and  sisters  openly  rejected 
and  opposed  him  ; but  that  they  did 
not  fully  receive  him  as  the  Messiah. 
As  unbelieving  or  indifferent,  the  refer- 
ence to  them  by  the  people  of  Nazareth 
and  the  proverbial  answer  of  Jesus  is 
peculiarly  pertinent.  And  here  may  be 
an  incidental  argument  for  the  opinion 
of  a second  visit  and  rejection.  During 
the  interval  between  the  two  visits,  the 
opinions  of  his  relatives  and  family 
were  doubtless  expressed,  and  became 
known.  And  hence  the  more  reason 
for  their  being  noticed  in  the  second 
than  in  the  first. 

5.  Could  do  no  mighty  Avork. 

The  reason  was  rmbelief]  which  is 
spoken  of  in  the  next  verse.  The  want 
of  ability  was  not  in  him,  but  in  their 
want  of  faith.  He  had  power  to  per- 
form miracles,  but  for  moral  reasons  he 


could  not  exercise  it.  Ashe  could  not 
with  propriety  save  without  faith,  so  he 
could  not  heal  without  faith.  There 
was  not  a physical,  but  a moral  im- 
practicability. We  are  not,  however, 
to  suppose  that  he  refused  to  perform 
miracles.  The  people  were  too  proud 
and  envious  to  recognize  his  power  by 
publicly  bringing  their  sick  to  him,  and 
too  unbelieving  to  expect  cures,  even 
if  they  brought  them.  Bringing  their 
sick  to  him  would  have  shown  faith  in 
his  power ; and  hence  we  may  conclude 
that  but  few  brought  them. 

His  power  and  willingness  to  heal  is 
shown  by  the  fact  that  he  laid  his 
hands  oil  a few  sick  folk  and 
healed  them.  A little  faith  was 
found  among  some  even  in  Nazareth. 

6.  He  marvelled.  In  his  humanity 
Jesus  exercised  all  the  faculties  and 
acts  of  the  human  soul.  Thus  he  grew 
in  wisdom,  knew  not  the  day  nor  the 
hour  (ch.  13  : 82),  sorrowed,  wept,  re- 
joiced, wondered.  It  was  indeed  a cause 
for  wonder  that  Nazareth,  where  he 
had  lived  and  had  been  known  as  a 
good  and  righteous  man,  should  alone 
of  the  cities  of  Galilee  be  so  utterly 
indifferent  to  his  claims.  Everywhere 
else  the  crowds  flocked  around  him  ; 
here  in  their  unbelief  they  turn  from 
him  and  let  them  alone.  Their  con- 
dition is  worse  than  it  was  upon  his 
first  visit  For  rage  and  open  opposi- 
tion is  better  than  settled  lukewarmness 
and  unbelief.  Rev.  8 : 15, 16.  Tliatthey 
should  not  have  openly  opposed  him 
may  be  explained  : (1.)  They  may  have 
regarded  such  opposition  useless,  Jesus 
having  escaped  mysteriously  from  them 
on  his  previous  visit,  Luke  4 ; 80.  (2.)  His 
general  popularity  among  the  people  of 
Galilee.  (Jl)  Their  rage  had  cooled  off 
into  sullen  indifference,  and  their  hearts 
had  hardened  into  settled  unbelief. 

Jesus  now  leaves  Nazareth  for  ever, 
and  continues  on  his  journey,  teaching 
from  town  to  town,  which  is  very  com- 
monly styled  his  third  general  preach- 
ing circuit  of  Galilee.  Mark  presents 
this  briefly  and  in  great  simplicity. 
After  the  statement  concerning  the 


110 


MARK  VI. 


A.D.  29. 


Jesus  endows  and  sends  fmdJi  the  twelve. 


7 ^ And  lie  called  unto  him  the  twelve,  and  began  to 
send  them  forth  by  two  and  two ; and  gave  them 

8 power  over  unclean  spirits;  and  commanded  them 
that  they  should  take  nothing  for  their  journey, 
save  a staff  only ; s no  scrip,  no  bread,  ^ no  money  in 


f Mt.  10.  1,5;  Lk, 
9.  1 ; ch.  3. 13, 14. 

g 1 Sam.  17.  40. 
h 1 Sam.  9.  7 ; Lk. 
9.  3 ; 10.  4 ; 22. 
35. 


marveling  of  Jesus  at  their  unbelief, 
Mark  adds,  And  he  went  round 
about  the  villages  teaching.  Lite- 
rally, And  he  went  about  the  villager  in  a 
circle,,  teaching.  Bible  Union  Version  : 
‘‘  And  lie  went  about  the  surrounding 
villages,  teaching.”  He  continues  on 
in  his  work  of  visiting  the"*  villages  in 
regular  order  and  teaching  the  people. 
It  seems  very  probable  that  he  did  not 
go  out  of  his  way  in  making  this  visit 
to  Nazareth,  but  that  he  took  it  in  its 
order.  It  very  likely  lay  among  the 
first  in  his  way,  of  the  villages  and 
towns  of  that  district  of  Galilee  which 
he  was  now  visiting. 

7-13.  The  Twelve  endowed  with 

MIRACULOUS  POWER  ; INSTRUCTED  AND 
SENT  FORTH  ; THEY  GO  FORTH,  PREACH, 
AND  WORK  MIRACLES.  Matt.  10  : l-dr2  ; 
11  : 1 ; Luke  9 : 1-6.  But  little  varia- 
tion is  found  in  the  incidents  related 
by  the  three  evangelists  ; but  much  in 
the  length  of  the  discourse  to  the 
twelve.  Matthew,  who  is  ever  intent 
on  giving  the  words  of  Jesus,  presents 
the  discourse  very  fully  ; Mark  briefly 
gives  that  portion  which  refers  to 
their  equipment  for  the  journey,  and 
their  conduct  toward  the  people  ; Luke 
presents  more  briefly  that  portion  given 
by  Mark  ; but  his  brevity  may  in  part 
be  accounted  for  by  the  fact  that  he 
gives  quite  fully  Christ’s  discourse  to 
the  seventy  (Luke  10  : 2-15),  similar  to 
Matt.  9 : 37,  38  ; 10  : 9-16,  which  is  not 
found  in  the  other  Gospels. 

Tills  endowment  of  the  apostles  to 
work  miracles  and  this  mission  with  ap- 
propriate instructions,  must  be  dis- 
tinguished from  their  selection  and 
appointment  as  apostles,  which  is  given 
in  ch.  3 : 14 ; Luke  6 : 13,  and  was  fol- 
lowed by  the  Sermon  on  the  Plain, 
Luke  6 : 20-49.  We  must  also  dis- 
tinguish it  from  their  call  to  be  constant 
attendants,  preachers  or  evangelists, 
ch.  1 : 16-20 ; also  from  their  call  to  be- 
come disciples,  John  1 : 35-45. 

7.  He  called  unto  him  the 
twelve.  Matthew  (9  : 30-38)  supplies 


a connecting  link.  While  prosecuting 
his  third  general  missionary  tour,  Jesus 
had  compassion  on  the  multitude 
that  attended  him,  because  of  their 
want  of  religious  teachers,  and  he  call- 
ed unto  him  the  twelve,  and  began  to 
send  them  forth.  He  began  now 
to  do  what  he  had  not  done  before,  but 
for  which  the}'  had  been  undergoing  a 
preparation.  Mark  alone  informs  us 
that  they  were  sent  forth  by  two  and 
two.  Matthew,  however,  in  his  cata- 
logue of  the  apostles  (Matt.  IQ  : 2-4)  ar- 
ranges them  in  couples,  connected  by 
and.  They  were  sent  out  in  pairs,  for 
mutual  consultation  and  assis-tance, 
Eccle.  4:9;  for  showing  their  agree- 
ment in  doctrine  and  the  confirmation 
of  their  testimony  (ver.  11),  as  in  the 
mouth  of  two  witnesses  every  woi  d is 
established.  Matt.  18  : 16.  They  wei  e 
now  limited  in  their  mission  to  the 
JcAvs,  not  even  permitted  to  enter  a 
Samaritan  village.  Matt.  10  : 6.  The 
seventy  were  sent  forth  Avithoiit  any 
such  limitation,  Luke  10  : 1.  Compare 
Luke  24  : 47  ; Acts  1 : 8. 

He  gave  them  power;  ox axdhority 
delegated  from  Jesus,  who  possessed  it 
in  himself.  Over  unclean  spirits. 
Mark  does  not  add  healing  of  the  sick, 
which  they  also  performed  (ver.  13), 
since  he  lays  emphasis  upon  casting  out 
demons  here  and  elsewhere  (ch.  1 : 34 ; 
3 : 11 ; 7 : 29)  as  the  greatest  miracles  of 
healing.  If  they  could  do  the  greater, 
it  is  natural  to  infer  that  they  could  do 
the  less.  Power  over  unclean  spirits, 
the  great  opponents  to  Christ’s  king- 
dom, was  also  an  evidence  that  they 
were  truly  commissioned  to  preach  the 
gospel  of  his  kingdom.  This  mission 
was  preparatory  \ it  also  showed  pro- 
gress in  their  qualifications.  They  Avere 
the  more  fully  empowered  by  the  Holy 
Spirit  for  their  apostolic  Avork  on  the 
day  of  Pentecost,  Luke  24  : 49  ; Acts 
1 : 8. 

8.  The  provision  for  their  jour- 
ney is  noticed  in  this  and  tlie  following 
verse.  They  arc  to  rely  on  God  for  their 


A.D.  29. 


MARK  VI. 


Ill 


9 their  purse : but  ^ he  shod  with  sandals ; and  not  put  [ 12^  8.^^ 

10  on  two  coats.  And  he  said  unto  them,  ^'In  what  9.  4;  lo.  7,  s. 

place  soever  ye  enter  into  an  house,  there  ^ abide  till  ‘ Lk.  10.  38-42  ; 

Ac,  10.  15. 


daily  supply.  Commanded  them. 
Chari!:ed  them  as  their  great  leader, 
their'Lord.  That  they,  etc.  Notthe 
discourse  of  Jesus,  but  the  substance 
of  what  he  directed,  is  given.  For 
their  journey,  or  rather  for  the  way. 
Save  a staff'  only;  which  would  be 
of  service  in  a rocky  country.  Accord- 
ing to  Matt.  10  : 10  and  Luke  9 : 3 (true 
reading  of  original)  they  were  forbid- 
den to  provide  a “staff.”  This  is  no 
discrepancy,  but  shows  the  independ- 
ence of  the  narratives.  If  they  had  a 
staff  they  could  use  it,  but  they  were 
not  to  procure  one  for  the  journey,  nor 
even  take  it  if  not  in  their  hands.  The 
idea  is  : Make  no  preparation  for  the 
jouniey,  but  go  just  as  you  are.  No 
scrip,  hag.,  ov  ivallet.  Generally  made 
of  leather,  for  carry- 
ing provisions ; no 
bread  in  it ; no 
money,  copper  coin, 
in  their  purse , rather 
girdle  or  belt,  which 
kept  their  long  flow- 
ing dress  together. 
The  fold  of  the  girdle 
served  as  a pocket  or 
purse  to  carry  money.  “As  1 was  one 
day  examining  the  tombs  on  the  west- 
ern side  of  the  Mount  of  Olives,  a 
peasant  offered  his  services  as  a guide, 
whose  costume  arrested  my  attention, 
lie  wore  a girdle  around  his  waist, 
which  had  an  opening  at  one  end,  fit- 
ting it  to  hold  money  and  other  valua- 
bles, and  at  the  same  time  carried  a 
pouch  or  hag,  in  w'hich  he  could  stoi*e 
awa}"  provisions  and  other  things 
needed  on  a journey.  Here,  beyond  a 
doubt,  I saw  the  articles  to  which  the 
Savior  refers  where  he  speaks  of  the 
‘purse  and  scrip’  which  wayfarers 
Avere  accustomed  to  take  with  them  as 
a part  of  their  traveling  equipment.” 
— Du.  Il.vcKETT,  JlluHtrationa  of  IScrip- 
ture,  p.  105.  Compare  1 Sam.  17  : 40, 
where  are  mentioned  a staff,  shepherd’s 
crook  or  club,  and  a shepherd’s  bag, 
into  which  David  put  five  smooth 
stones.  Dr.  Thomson  says  that  shep- 
herds and  farmers  in  the  East  gene- 
rally have  a bag  or  Avallet,  made  from 
the  skins  of  kids,  stripi)ed  off  whole, 
and  tanned  by  a simple  x^rocess. 


9.  But  be  shod  with  sandals. 

What  they  might  have.  According  to 
Matt.  10  ; 10  they  were  not  to  provide 
themselves  with  shoes  or  sandals,  that 


is,  they  were  not  to  take  an  extra  pair, 
a common  practice  on  a journey.  Thus 
the  seventy  (Luke  10  : 4)  Avere  forbid- 
den to  “carry”  sandals.  See  on  eh. 
1 : 7.  And  not  put  on, etc.  Accord- 
ing to  the  highest  critical  autliorities 
this  is  a direct  quotation  of  our  Savior’s 
language : Pat  not  on  two  coats,  tunics, 
under-garments,  Avorn  next  to  the  skin, 
mostly  with  sleeves,  and  reaching  gene- 
rally to  the  knees.  They  were  not  to 
encumber  themselves  Avith  a change  of 
raiment.  “ The  entire  ‘ outfit’  of  these 
first  missionaries  shows  that  they  Avere 
plain  fishermen,  farmers  or  shepherds  ; 
and  to  such  men  there  Avas  no  extra- 
ordinary self-denial  in  the  matter  or  the 
mode  of  their  mission.  . . . Nor 

Avas  there  any  departure  from  the  sim- 
ple manners  of  the  country  (at  i)resent) 
in  this.  At  this  day  the  fanner  sets 
out  on  excursions  quite  as  extensive, 
without  a para  (about  a fourth  of  a cent) 
in  his  purse.  And  the  modern  Mos- 
lem prophet  of  Tarshiha  thus  sends 
forth  his  apostles  over  this  identical 
region.  Neither  do  they  encumber 
themselves  Avith  two  coats.  They  arc 
accustomed  to  sleep  in  the  garments 
they  have  on  during  the  day,  and  in 
this  climate  such  x)lain  people  experi- 
ence no  inconvenience  from  it.  They 
Avear  a coarse  shoe,  answering  to  the 
sandal  of  the  ancients,  but  never  take 
two  pair  of  them  ; and  although  the  staff 
is  an  invariable  companion  of  all  way- 
farers, they  are  content  with  one.” 

10,  111  this  and  the  next  verse  Jesus 


113 


MARK  VI. 


A.D.  29 


11  ye  depart  from  that  place.  And  whosoever  shall 
not  receive  you,  nor  hear  you,  when  ye  depart 
thence,  " shake  off  the  dust  under  your  feet  for  a 
testimony  against  them.  Verily  I say  unto  you,  ®It 
shall  be  more  tolerable  for  Sodom  and  Gomorrah  in 
the  day  of  judgment,  than  for  that  city. 

13  And  they  went  out,  and  preached  that  men  should 


"'Mt.  10.  14;  Lk. 

9.  5;  10.  10,  11. 

" Ne.  5.  13  ; Ps, 
35.  13;  Ac.  13. 
51 ; 18.  6. 

“Mt.  11.  22;  John 
15.  22-24. 


gives  DIRECTIONS  AS  TO  THEIR  CONDUCT 
TOWARD  THE  PEOPLE.  Ill  what  plaCC 
soever*  Wherever^  in  whatever  city, 
town  or  village.  Enter  into  a house, 
as  invited  and  welcomed  messengers 
or  preachers.  There  abide*  In  that 
house  remain.  From  that  place, 
village,  town,  neighborhood.  Similar 
was  the  direction  to  the  seventy  (Luke 
10  : 7),  “ Go  not  from  house  to  house.” 
“The  reason  is  very  obvious  to  one  ac- 
quainted with  Oriental  customs.  When 
a stranger  arrives  in  a village  or  encamp- 
ment, the  neighbors,  one  after  another, 
must  invite  them  to  eat  with  them. 
There  is  a strict  etiquette  about  it,  in- 
volving much  ostentation  and  hypocri- 
sy, and  a failure  in  the  due  observance 
of  this  system  of  hospitality  is  violently 
resented,  and  often  leads  to  alienations 
and  feuds  among  neighbors  ; it  also  con- 
sumes much  time,  causes  unusual  dis- 
traction of  mind,  leads  to  levity,  and 
everyway  counteracts  the  success  of  a 
spiritual  mission.  On  these  accounts 
the  evangelists  were  to  avoid  these 
feasts  : they  were  sent,  not  to  be  honor- 
ed and  feasted  ; but  to  call  men  to  re- 
pentance, prepare  the  way  of  the  Lord, 
and  proclaim  that  the  kingdom  of  hea- 
ven was  at  hand.  They  were,  there- 
fore, first  to  seek  a becoming  habitation 
to  lodge  in,  and  there  abide  till  the 
work  in  that  city  was  accomplished.” — 
Dr.  Thomson,  Land  and  Book,  I,  p.  534. 

11.  How  they  should  act  toward  the 
rejecter  of  them  and  their  message. 
Whosoever  shall  not  receive*  Ac- 
cording to  the  highest  critical  authori- 
ties, Whatsoever  place  shall  not  receive 
yon.  They  would  be  rejected  not  merely 
by  individuals,  but  even  by  whole  com- 
munities. Thus  the  Gerasenes  (ch.  5 : 
17)  and  a Samaritan  village  (Luke  0 : 
53)  rejected  Jesus.  Going  forth  from 
that  place  when  thus  rejected,  they 
should  shake  off  the  dust  under  their 
feet  as  a testimony  against  them,  or 
to  them,  as  a proof  or  token  that  tliey 
were  as  the  heathen  to  them,  polluted 
and  devoted  to  destruction,  and  hence 


they  were  desirous  of  separating  them- 
selves from  them  forever.  Compare  on 
ch.  1 : 44.  The  Jews  were  accustomed 
to  shake  off  the  dust  of  the  heathen, 
when  they  returned  from  a foreign 
country  to  their  own  land,  by  which 
they  renounced  all  fellowship  with  Gen- 
tiles, and  proclaimed  that  the  very  dust 
of  those  foreign  countries  was  pollut- 
ing to  their  own.  So  Jesus  enjoins 
upon  his  apostles  the  same  symbolical 
act  toward  the  Jews  who  rejected  the 
gospel,  intimating  thereby  that  they 
were  no  longer  to  be  regarded  as  God’s 
people,  but  as  the  heathen  and  idolaters. 
Compare  Neh.  5 : 13.  Paul  shook  off 
the  dust  of  his  feet  against  his  perse- 
cutors at  Antioch  in  Pisidia  (Acts  13  : 
51),  and  shook  out  his  garments  against 
the  Jews  at  Corinth,  Acts  18  : 6. 

Verily  I say,  etc.  These  words  to 
the  end  of  the  verse  are  not  found  in 
the  oldest  and  best  manuscripts,  and 
were  probably  added  by  a later  hand 
from  Matt.  10  ; 15.  Sodom  and 
(rather  or,  a variation  from  the  words 
in  Matthew)  Gomorrah • These  cities 
were  types  of  aggravated  sins  (Gen. 
13  : 13 ; 18  : 20  ; Jude  7),  and  of  terri- 
ble retribution.  Deut.  29  : 23;  Isa. 
13  : 19  ; Jer.  49  : 18 ; Amos  4 : 11 ; 
2 Pet.  2:6.  Yet  their  doom  would 
be  more  endurable  than  those  who 
should  deliberately  reject  Christ  and 
his  message.  Their  crime  and  their 
guilt  would  thus  be  greater  than  the 
worst  of  heathens. 

After  Jesus  had  instructed  and  sent 
forth  the  twelve,  Matthew  (11 : 1)  relates 
that  he  “ departed  thence  to  teach  and 
to  preach  in  their  cities.”  In  other 
words,  Jesus  continued  to  prosecute 
his  third  general  missionary  ^ tour 
throughout  Galilee.  Thus,  in  this  cir- 
cuit, the  twelve  by  their  mission  were 
his  assistants  in  reaching  a greater 
number  of  places,  and  in  thoroughly 
compassing  the  whole  region. 

12.  In  this  and  the  next  verse  Mark 
gives  a brief  account  op  this  mis- 
sion. 


A.D.  29. 


MARK  VI. 


113 


13  Prepent;  and  they  cast  out  many  devils,  <iand  J 

anointed  with  oil  many  that  were  sick,  and  healed  **  ‘ ^ * 

them. 

Herod'’ s opinion  of  Jesus;  'beheading  of  John  the  Baptist, 

14  *■  AND  king  Herod  lieard  of  him  ; for  his  name  was  ^ Mt.  14. 1, 2;  Lk. 
spread  abroad : and  he  said,  Tliat  John  the  Baptist 

was  risen  from  the  dead,  and  therefore  mighty 


They  went  out ; “ through  the 
towns,”  or  villages^  Luke  9 : 6.  Where 
is  not  told  us.  It  seems  probable, 
however,  that  they  went  through  the 
southern  and  south-eastern  portion  of 
Galilee,  taking  in  Tiberias  and  its  vi- 
cinity. For  (i.)  Jesus  cautioned  them 
against  entering  a city  of  the  Samari- 
tans (Matt.  10  : 5),  which  fairly  implies 
that  they  would  at  least  come  near  the 
borders  of  Samaria.  And  (2.)  Herod 
appears  to  have  had  his  attention  spe- 
cially directed  to  Jesus  (ver.  14)  by  this 
mission  of  the  twelve.  Very  likely, 
therefore,  they  visited  Tiberias,  or  its 
vicinity,  the  capital  of  Galilee,  where 
Herod  resided  most  of  the  time.  And 
if  he  was  absent,  his  officers  or  cour- 
tiers may  have  sent  him  the  report. 
Preached,  announced  to  the  peo- 
ple, individually  and  collectively,  as 
they  had  opportunity.  That  men 
should  repent.  See  on  ch.  1 : 15. 
They  preached  repentance  as  a duty. 
The  language  that^  or  in  order  may 
also  include  the  idea  that  they  preached 
in  order  that  men  might  repent,  exer- 
cise and  experience  this  deep  and 
thorough  change  of  mind.  Thus  they 
announced  the  same  message  as  that 
which  John  the  Baptist  (ch.  1 : 4)  and 
Christ  himself  had  proclaimed,  ch. 
1 : 15. 

13.  Their  preaching  was  attested  by 
miracles.  Mark  notes  specially  the 
fact  that  they  cast  out  many  devils, 
thus  showing  that  as  messengers  of  the 
Son  of  God  (ch.  1 : 1)  they  were  over- 
coming the  kingdom  of  Satan.  See 
note  on  ver.  7.  Anointed  Avith  oil, 
etc.  This  method  of  healing  is  men- 
tioned only  by  Mark.  It  was,  however, 
practiced  by  the  apostles  and  early 
Christians  (James  5 : 14).  Although  the 
Jews  used  oil  in  cases  of  sickness 
(Luke  10  : 34),  it  was  evidently  not 
used  medicinally  by  the  apostles,  but 
symbolically^  as  touching  with  the  hand, 
etc.,  ch.  7 : 33 ; 8 : 23  ; John  9 : 6.  The 


anointing  was  not  the  means  of  healing ; 
but  a symbol  of  the  invisible  power 
which  effected  the  cure.  It  presented 
to  the  eye  an  external  or  visible  connec- 
tion between  the  healer  and  the  healed. 
Thus,  as  well  as  by  prayer  (James 
5 : 14),  the  disciples  showed  their  de- 
pendance  on  Christ.  Such  anointing 
was  altogether  different  from  the 
extreme  unction  of  the  Roman  Catho- 
lics, who  administer  the  latter  to  per- 
sons at  the  point  of  death,  for  the 
remission  of  sins  and  the  saving  of  their 
souls  ; but  the  former  was  used  by  the 
apostles,  upon  sick  persons,  for  the 
recovery  of  their  bodily  health. 

The  return  of  the  twelve  is  recorded 
in  ver.  30.  Luke’s  account  of  their 
preaching  and  healing  is  even  more 
brief,  but  comprehensive  : “ went 

through  the  towns,  preaching  the  gos- 
pel, and  healing  everywhere.”  How 
long  they  were  out  upon  this  mission  is 
not  told  us.  Some  suppose  it  to  have 
occupied  only  one  or  two  days  ; others 
extend  it  to  several  months.  The  facts, 
that  Jesus  made  a considerable  circuit 
after  sending  them  out  (Matt.  11  : 1), 
that  they  went  through  the  villages 
teaching  (Luke  9:6),  and  that  Jesus 
upon  their  return  invited  them  to  retire- 
ment and  rest  (ver.  31),  point  to  a quite 
extensive  tour,  and  to  considerable 
time.  They  probably  occupied  several 
weeks,  from  the  latter  part  of  February, 
or  the  first  part  of  March,  A.D.  29,  till 
early  in  A]:)ril.  The  Passover  that  year 
began  April  17 ; and  it  was  near,  when 
the  five  thousand  were  fed,  vers.  32-44  ; 
John  6 : 4. 

14-29.  Herod’s  opinion  of  Jesus. 
Account  of  the  recent  beheading 
OF  John  the  Baptist.  Matt.  14  : 1-12  ; 
Luke  9 : 7-9.  Mark  is  fullest.  Luke 
omits  the  account  of  John’s  beheading. 

14.  King  Herod.  By  Mattliew  and 
Luke  he  is  called  “ tetrarch,”  a Greek 
word,  meaning  ariderof  the  foiirth part., 
and  which  became  a common  title  for 


lli 


]\LUIK  YL 


A.D.  39. 


15  works  do  show  forth  themselves  in  him.  ® Others  ® ch.  8.  28 ; Mt.  16. 
said,  That  it  is  Elias.  And  others  said,  That  it  is  a 


those  who  governed  any  part  of  a 
province,  subject  only  to  the  Roman 
empei’or.  Hence  in  general  and  popu- 
lar language,  and  from  courtesy,  he  is 
here  styled  king,  vers.  22,  26 ; Matt. 
14  : 9.  This  was  Herod  Antipas,  son  of 
Herod  the  Great.  His  dominion  com- 
))rised  Galilee,  Samaria  and  Perea.  He 
first  married  a daughter  of  Aretas,  king 
of  Arabia  Petraea  ; but  afterward  took 
Herodias,  his  brother  Philip’s  wife. 
Aretas,  indignant  at  the  insult  offered 
his  daughter,  waged  war  against  Herod 
and  defeated  him.  This  defeat,  accord- 
ing to  Josephus  (Ant.  xviii.  5,  2),  was 
I’egarded  by  many  as  a punishment  for 
the  murder  of  John  ; see  quotation  in 
ver.  20.  In  A.D.  89  he  was  banished 
to  France,  whither  Herodias  followed 
him  ; both  died  in  exile.  He  was  sen- 
sual, weak  (Matt.  14  : 9),  cunning  (Luke 
18  : 82),  unscrupulous  (Luke  8 : 19),  and 
su])erstitious,  ver.  20 ; Luke  9 : 9. 

Heard  of  him.  Rather,  heard  of  it, 
the  preaehing  and  tlie  miracles  of  the 
disciples,  and  that  Jesus  had  sent  them 
forth  ; for  his  name  was  spread 
abroad,  or  had  become  famous,  by  the 
preaehing  and  miracles  of  the  apostles, 
as  well  as  his  own.  It  is  probable  that 
Herod  was  at  war  Avith  Aretas,  and 
making  his  headquarters  at  Machserus, 
a frontier  fortress  near  the  Dead  Sea, 
between  Perea  and  Arabia,  Avhere  John 
the  Baptist  Avas  in  prison.  See  on  A^er. 
29.  This,  in  connection  with  his  volup- 
tuous life,  Avill  explain  Avhy  Herod 
seems  not  to  haA^e  heard  of  Jesus  before. 
“ A palace  is  late  in  hearing  spiritual 
neAvs.” — Bengel.  The  murder  of  John 
must  at  least  have  stai  tled  Herod’s  con- 
science and  made  him  uneasy,  ver.  20, 
26.  If  he  had  heard  before  of  Jesus, 
it  had  produced  no  impression  on  his 
mind  ; but  now  the  fame  of  Jesus,  the 
report  of  his  miraeles,  preaehing,  and 
doings,  at  once  arrested  his  attention, 
and  produced  anxiety  in  his  mind,  tilled 
Avith  supers! ition,  and  tortured  by  a 
guilty  conscience. 

John  the  Haptist.  Literally,  John, 
the  one  Baptizing,  equivalent  to  the 
noun,  tlte  Baptist.  He  was  known  by 
the  ordinance  he  administered,  and 
hence  Avas  called  the  Baptist ; see  on 
ver.  25.  Kisen  from  the  dead.  Thus 
the  guilty  coiiscieiiee  of  Herod  led  him 


to  imagine  ; and  thus  he  said  to  his 
ministers  and  attendants.  Matt.  14  : 2. 
Dead  refers  not  to  a mere  state  or  con- 
dition, but  to  persons  in  that  state, 
among  the  dead.  Some  suppose  that 
Herod  Avas  a Sadducee,  from  comparing 
ch.  8 : 15  with  Matt.  16  : 6,  and  that  his 
guilt  and  fears  noAV  made  him  a coAvard- 
ly  believer  in  the  doctrine  of  the  resur- 
rection. Infidels  and  skeptics  have  been 
knoAvn  to  renounce  their  unbelief  in 
times  of  danger.  Therefore  mighty 
works.  On  this  account,  because  he  is 
risen,  ttiepoicers,  that  is,  superhuman  or 
miraculous  powers,  icork  or  are  active 
in  him.  They  are  exhibited  in  him. 
John  did  not  work  miracles  (John 
10  : 41) ; but  noA\%  Herod  reasons,  the 
poAvers  are  actiA’'e  in  John’s  person 
because  he  has  come  forth  from  the 
dead,  liaAung  thus  acquired  new  spiri- 
tual and  miraculous  poAver.  His  fears 
may  have  been  excited  lest  Jesus  might 
become  a political  rival,  or  lest  his  su- 
perhuman power  might  be  directed 
against  him.  According  to  Luke  (9  : 7) 
he  was  perplexed”  because  some  said 
that  John  Avas  risen.  This  is  no  contra- 
diction. For  he  could  also  make  the 
statement  privately  as  his  own  opinion. 
That  he  should  also  hear  it  from  others 
Avould  naturally  perplex  him.  See  on 
A^er.  16. 

15.  The  opinions  of  others  concerning 
Jesus.  Others  said.  Others  beside 
Herod,  both  in  and  out  of  his  court. 
The  general  estimate  of  the  people 
conceVning  Jesus  is  given.  Compare 
similar  ones  reported  a little  later  in 
Matt.  16  ; 18,  14.  It  is  Eiias.  Elias 
is  the  Greek  form  of  Elijah,  Avhose 
coming  had  been  foretold  by  Malachi 
(4  : 5),  and  Avas  generally  expected  by 
the  Jews.  “During  certain  prayers 
the  door  of  the  hou>e  Avas  set  open, 
that  Elijah  might  enter  and  announee 
the  Messiah.  \ . . So  firm  Avas  the 

convietion  of  his  speedy  arrival,  that 
Avhen  goods  Avere  found  and  no  OAvner 
appeared  to  claim  them,  the  common 
saying  Avas,  “ Put  them  by  till  Elijah 
comes.” — H.ackett’s  Smith's  Diction- 
urip  p.  710.  John  Avas  indeed  the  Elijah 
who  Avas  to  come.  Matt.  11  : 14.  See 
on  eh.  9 : 11-18.  That  it  is  a prophet, 
or  as,  etc.  It  is  a prophet  like  one  of  the 
prophets.  Or  is  not  in  the  original. 


A.D.  29. 


MARK  VI. 


115 


16  prophet,  or  as  one  of  the  prophets.  ‘But  when 
Herod  heard  thereof^  he  said,  It  is  John,  whom  I be- 
headed : he  is  risen  from  the  dead. 

17  " For  Herod  liimself  had  sent  forth  and  laid  liold 
upon  John,  and  bound  him  in  prison  for  Herodias’ 
sake,  his  brother  Philip’s  wife : for  he  had  married 

18  her.  For  John  had  said  unto  Herod,  ^ It  is  not  law- 

19  ful  for  thee  to  have  thy  brother’s  wife.  Therefore 
Herodias  had  a quarrel  against  him,  and  would  have 

20  killed  him ; but  she  could  not : for  Herod  y feared 


t Mt.  14.  2. 


« Mt.  14.  3 ; Lk. 

19,  20. 

*Le.  18. 16;  20. 21. 


yMt.  14.5;  21.  26. 


There  were  others  who  were  not  ready 
to  regard  him  as  the  prophet  Elijah, 
but  still  like  one  of  the  old  prophets, 
though  not  so  great  as  Elijah.  Popu- 
lar opinion  thus  accorded  to  Jesus  a 
higher  mission  ; some  higher  than 
others,  but  none  so  high  as  that  of  the 
Messiah.  His  Messiahship  was  per- 
ceived b}"  faith.  Matt.  16  : 16,  17. 

16.  A repetition  in  part  of  ver.  14. 
When  Herod  heard  the  report  of 
Jesus,  his  miracles,  etc.  Mark,  having 
brietl  y related  the  opinions  of  others  re- 
garding Jesus,  now  returns  to  Herod’s 
opinion.  “ While  others  were  propos- 
ing this  or  that  solution  of  the  wonder- 
ful phenomena  in  question,  Herod  had 
a theory  or  an  explanation  of  his  own, 
distinct  from  all  the  rest,  and  sug- 
gested by  his  own  guilty  memory  and 
conscience.” — Alexander.  Whom  I 
beheaded.  I is  emphatic,  made  so 
by  his  feelings  of  guilt.  It  is  not  to  be 
supposed  that  he  publicly  made  this 
confession  ; but  privately,  which  ac- 
cords with  Matt.  14  : 2,  “ said  unto  his 
servants,”  attendants,  ministers  or 
courtiers.  Luke  (9  : 9)  ends  his  account 
here  by  adding  that  Herod  “ desired  to 
see  him.” 

17.  AVuth  this  verse  begins  the  ac- 
count of  the  imprisonment  and  behead- 
ing of  John.  Luke  states  both  the  fact 
and  the  cause  of  John’s  imprisonment 
in  ch.  3 : 19,  20.  For.  This  is  ex- 
planatoiy  of  what  Mark  had  just  s?#d 
concerning  Herod.  Before  this,  Mark 
(1  : 14)  had  only  referred  to  John’s  im- 
prisonment; now  he  relates  the  cause 
of  it  and  some  facts  concerning  it.  In 
prison.  In  the  castle  of  Maclnerus, 
near  the  Dead  Sea.  For  Herodias’ 
sake.  Herodias  was  grand-daugliter 
of  Herod  the  Great,  daughter  of  Aris- 
tobulus,  and  niece  of  Herod  Antij^as. 
As  Jezebel  was  the  foe  of  the  first 
Elijah  (1  Kings  19  ; 2),  so  was  Herodias 
the  second.  Brother  Philip’s  wife. 


Not  the  tetrarch  of  Iturea(Luke  3 : 1), 
but  another  brother,  who  lived  in  pri- 
vate life,  having  been  disinherited  by 
his  father  ; and  thus  uncle  to  Herodias, 
whom  he  married.  But  she,  preferring 
royalty,  left  him,  and  married  Herod 
Antipas,  who,  to  make  way  for  her, 
divorced  his  own  wife,  daughter  of 
Aretas,  king  of  Arabia,  supposed  to 
be  the  one  mentioned  by  Paul  in  2 Cor. 
11  : 32. 

18.  It  is  not  laAvful,  etc.  For, 
Jird,  she  was  the  wife  of  Philip,  who 
was  still  living  ; second,  Herod’s  wife, 
the  daughter  of  Aretas,  was  also  living ; 
third,  by  marriage  Herodias  was  the 
sister-in-law  of  Herod,  and  by  Jewish 
law  a person  was  forbidden  to  marry 
his  brother’s  wife.  Lev.  18  : 16  ; 20  : 21. 
This  incident  strikingly  illustrates  the 
character  of  John  as  a consistent  and 
faithful  reprover  and  preacher  of 
righteousness.  He  preached  as  plainly 
to  those  in  kings’  palaces  as  to  the  in- 
habitants of  the  wilderness  (Matt.  3 : 
2)  or  to  the  self-righteous  Pharisees  and 
Sadducess,  Matt.  3 : 7.  “Violators  of 
the  seventh  commandment  are  painfully 
numerous,  and  that  not  merely  in  the 
lower  classes.  They  should  be  rebuked, 
whatever  their  social  position.” — N. 
M.  Williams.  Instead  of  regarding 
the  reproof  of  John,  and  repenting, 
Herod  “added  to  all  this  also,  that  he 
shut  up  John  in  prison,”  Luke  3 : 20. 

19.  Therefore  Herodias  had  a 
quarrel  against  him.  Rather,  And 
Herodias  had  anejer,  or  Avas  enraged 
aejainst  him.  Or  simj)ly  (Bible  Union 
Version),  “was  angry  with  him.” 
Would  have  killed  him.  Rather, 
Wished  or  desired  to  kill  him.  This 
shows  how  intense  her  rage  against 
John.  But  she  could  not.  And 
site  was  not  able.  The  reason  is  given  in 
the  next  verse. 

20.  For  Herod  feared  John.  Had 
him  in  reverence  on  account  of  his 


110 


MARK  VI. 


A.D.  29 


John,  knowing  that  he  was  a just  man  and  an  holy, 
and  observed  him ; and  when  he  heard  him,  he  did 
many  things,  and  lieard  him  gladly. 

21  * And  when  a convenient  day  was  come,  that  I qq"  2q  . 

Herod  ^ on  his  birthday  made  a supper  to  his  lords,  1.  3,  4. 


righteous  character.  We  get  a glimpse 
of  the  deep  impression  that  John  had 
made  and  was  making  on  Herod. 
Knowing*  John’s  character  was  not 
a matter  of  supposition,  but  of  knowl- 
edge with  Herod.  A just  man  and 
holy*  A just  and  holy  man.  He  was 
just,  righteous,  upright  in  his  relations 
toward  men  ; and  holy,  pious,  devoted 
toward  God.  Observed  him.  Watched 
him  closely^  kept  him  in  mind^  observing 
his  exemplary  life.  Compare  Luke  2 : 
19 ; and  in  Apocrypha,  Tobit  1 : 11 ; 
Sirach  13  : 12 ; 39  : 2,  where  the  Greek 
word  here  translated  is  used.  Or  the 
word  may  mean  kept  him^  preserved 
him  from  the  designs  of  Herodias. 
Compare  this  use  of  the  Greek  word 
in  Matt.  9 : 17 ; Luke  5 : 38.  It  is  dif- 
ficult to  decide  which  meaning  here  to 
choose.  To  me  the  first  seems  here  a 
little  more  natural  and  fitting.  Herod 
knew  that  John  was  a righteous  and 
holy  man ; and  he  observed  him  strictly, 
noting  his  life,  his  acts,  words  and 
general  conduct,  and  hearing  him  did 
many  things  and  heard  him  gladly. 
This  also  implies  that  he  protected  him 
against  the  designs  of  Herodias.  And 
when  he  heard  him*  And  having 
heard  hirn^  etc.  He  did  more  than 
merely  notice  closely  his  actions  and 
words  ; he  did  many  things  which  he 
advised,  and  he  even  heard  him  gladly, 
with  relish,  with  pleasure.  He  heard 
him  like  the  stony-ground  hearers,  re- 
ceiving the  word  with  joy  and  outwardly 
reforming  in  some  things,  ch.  4 : 16,  17. 
He  was  one  who  would  save  himself 
by  his  own  works,  and  silence  con- 
science with  outward  reform.  Like  the 
self-righteous  Jews,  he  was  willing  for 
a season  to  rejoice  in  his  light,  John  5 : 
35.  But  Herod  was  weak  and  vacillat- 
ing. The  constant  influence  of  Hero- 
dias afiected  his  mind ; and  truth,  when 
it  does  not  harden,  softens,  so  that,  after 
a time,  he  was  even  desirous  of  putting 
John  to  death,  but  feared  the  people, 
because  they  regarded  John  us  a pro- 
phet, Matt.  14  : 5. 

Josephus  (Ant.  xviii.  5,  2),  probably 
aware  of  no  other  ground  of  John’s 


imprisonment  and  execution,  gives 
only  political  reasons.  I give  the  pas- 
sage. Referring  to  Herod’s  defeat  by 
Aretas,  Josephus  says:  “Now  some 
of  the  Jews  thought  that  the  destruc- 
tion of  Herod’s  army  came  from  God, 
and  that  very  justly,  as  a punishment 
of  what  he  did  against  John  that  was 
called  the  Baptist ; for  Herod  slew  him, 
although  he  was  a good  man,  and  com- 
manded the  Jews  to  exercise  virtue, 
both  as  to  righteousness  one  toward 
another,  and  piety  toward  God,  and  so 
to  come  to  baptism.  . . . Now 

when  others  came  in  crowds  about  him 
— for  they  were  greatly  moved  at  hear- 
ing his  words — Herod,  who  feared  lest 
the  great  influence  John  had  over  the 
people,  might  put  it  into  his  powei-  and 
inclination  to  raise  a rebellion  (for  they 
seemed  ready  to  do  anything  he 
should  advise),  thought  it  best,  by  put- 
ting him  to  death,  to  prevent  any  mis- 
chief he  might  cause,  and  not  bring 
himself  into  difficulties,  by  sparing  a 
man  who  might  make  him  repent  of  it 
when  it  should  be  too  late.  According- 
ly he  was  sent  a prisoner,  out  of  Herod’s 
suspicious  temper,  to  Machaerus,  the 
castle  I before  mentioned,  and  was 
there  put  to  death.”  There  is  no  diffi- 
culty in  supposing  the  reason  given  by 
Josephus  to  be  also  true;  for  Herod 
may  have  acted  from  a variety  of 
motives,  both  political  and  private. 
He  did  fear  on  account  of  the  popu- 
larity of  John  with  the  people  (Matt. 
14  : 5) ; and  he  may  have  feared  lest 
the  people  might  be  aroused  against 
him  through  the  influence  of  John,  on 
account  of  his  unlavvful  marriage.  The 
reproof  of  John  and  the  influence  of 
the  malicious  Herodias  were,  however, 
the  private,  exciting  and  immediate 
grounds  of  liis  action. 

21.  A convenient  day  Avas  come 
for  Herodias  to  carry  out  her  wily  and 
malicious  design.  Wine,  dissipation, 
licentiousness,  were  all  favorable  to 
this.  On  his  birthday*  So  Pharaoh 
celebrated  his  birthday  with  great 
pomp  and  festivity,  Gen.  40  : 20.  This 
was  the  festal  oeeasiou  celebrating  his 


A.D.  29. 


MARK  VI. 


117 


22  liigli  captains,  and  chief  estates  of  Gralilee ; and  when 
the  daughter  of  the  said  Herodias  came  in,  and 
danced,  and  pleased  Herod  and  tliem  that  sat  with 
liim,  the  king  said  unto  the  damsel.  Ask  of  me  wliat- 


natural  birth.  There  is  no  good  and 
sufficient  reason  for  regarding  it,  as 
some  do,  the  day  commemorating  his 
accession  to  civil  power.  Made  a 
supper  or  banquet  feast.  The  supper 
was  the  chief  meal  of  the  day,  taken 
toward  or  at  evening,  and  often  pro- 
longed into  the  night.  This  feast 
doubtless  took  place  at  Machserus, 
where  John  was  imprisoned.  See  on 
ver.  27.  To  his  lords.  For  his  grandees^ 
nobles,  princes,  officers  of  state,  high 
captains,  literally,  commanders  of  a 
thousand^  and  applied  in  the  New  Tes- 
tament to  commanders  and  military 
chiefs,  Acts  21  : 31  ; 25  : 23.  These 
were  doubtless  Herod’s  highest  military 
officers.  Chief  estates  of  Galilee. 
The  first  men,  the  ch  ief  men  of  the  land 
generally.  Some  have  inferred  from  the 
guests  that  this  celebration  took  place 
at  Tiberias  ; but  it  would  not  be  diffi- 
cult for  his  noblemen  and  courtiers  of 
Galilee  to  go  two  or  three  days’  journey 
to  attend  at  Macheerus.  The  Jews 
were  accustomed  to  such  journeys  in 
attending  their  feasts.  Machaerus  also 
was  convenient  for  civil  and  military 
officers  in  Perea. 

22.  Daughter  of  the  said  Hero- 
dias, of  this  same  Herodias,  whose 
name,  according  to  Josephus,  was  Sa- 
lome^ a daughter  by  Philip.  She  was 
afterward  married  to  her  uncle  Philij), 
the  tetrarch  of  Iturea  (Luke  3:1),  and 
then  to  her  cousin  Aristobulus.  Came 
in.  It  seems  to  have  been  voluntary 
on  her  part,  possibly  unexpected  even 
to  Herod,  but  contrived  beforehand  by 
the  crafty  Herodias.  Danced.  The 
sexes  did  not  mingle  in  the  ancient 
dance.  This  one  performed  by  Salome 
seems  to  have  been  a mimic  or  theatri- 
cal dance,  which  was  considered  below 
the  dignity  of  persons  of  rank  and 
character  to  engage  in.  It  was  a sacri- 
fice of  decency  and  maidenly  decorum  ; 
but  the  voluptuous  Herod,  and  those 
with  him,  all  quite  likely  more  or  less 
intoxicated,  were  pleased,  doubtless, 
with  the  skill  and  grace  of  her  i)erform- 
ance,  and  with  tlie  condescension  of  a 
princess  in  thus  honoring  the  birthday 
of  the  king.  Many  modern  dances  are 


equally  low,  and  equally  pleasing  to  the 
sensual. 


Dr.  Thomson  thus  describes  the  Ori- 
ental dance  : “ The  whole  night  will  be 
spent  in  feasting,  singing,  dancing  and 
buffoonery,  in  the  open  court  by  the 
men,  and  in  the  harem^  in  equally  bois- 
terous games  and  dances,  by  the  women. 
These  are  great  occasions  for  the 
dancing-girls;  and  many,  not  of  the 
‘profession,’  take  part  in  the  sport. 
We  see  little  to  admire  in  their  perform- 
ances. They  move  forward,  and  back- 
ward, and  sidewise,  now  slowly,  then 
rapidly,  throwing  their  arms  and  heads 
about  at  random,  and  rolling  the  eye, 
and  wriggling  the  body  into  various  pre- 
posterous attitudes,  languishing,  lascivi- 
ous, and  sometimes  indecent;  and  this 
is  repeated  over  and  over,  singly  or  in 
pairs  or  groups.  One  thing  is  to  be 
said  in  tlieir  favor  : the  different  sexes 
do  not  intermingle  in  those  indecorous 
sports ; and  I hope  you  will  not  be 
greatly  scandalized  if  I venture  the 
opinion  that  the  dances  spoken  of  in 
ancient  Biblical  times  were  in  most 
points  just  such  as  Ave  have  been  de- 
scribing.”— Land  and  the  Book.  vol.  ii., 
p.  345. 

Them  that  sat;  or  reclined  at  tahle^ 
according  to  the  custom  of  the  time. 
Herod  is  so  enraj)tured  with  the  dancing 
and  condescension  of  Salome  that  he 
makes  her  a rash  offer.  The  king 
. . . the  damsel,  or  girl^  appear 

in  marked  contrast  in  connection  Avith 
his  lavish  and  foolish  i)romise. 


118 


MARK  VI. 


A.D.  29. 


23  soever  thou  wilt,  and  I will  give  it  thee.  And  he 

sware  unto  her,  ^ Whatsoever  thou  shalt  ask  of  me,  ^ Est.  5.  3,6  ; 7.  2; 
I will  give  it  thee,  unto  the  half  of  my  kingdom. 

24  And  she  Aveut  forth,  and  said  unto  her  mother. 

What  shall  I ask  ? And  slie  said.  The  head  of  John 

25  the  Baptist.  And  slie  came  in  straightway  with 
haste  unto  tlic  king,  and  asked,  saying,  I will  that 
thou  giA^e  me  by  and  by  in  a charger  the  head  of 

26  John  tlie  Baptist.  "^Aiid  the  king  was  exceeding  * 13^*29^30^. 
sorry;  yet  for  his  oath’s  sake,  and  for  their  sakes  24.*  le’;  Ac.  8. 2.* 


23.  Possibly  Salome  is  at  first  sur- 
prised at  the  offer,  and  hesitates.  But 
Herod  even  confirms  his  promise  by  an 
oath,  and,  striving  to  imitate  the  great 
Ahasuerus  (Esth.  5 : 3),  unto  the  half 
of  my  kingdom 9 when  he  had  no 
supreme  power,  and  hence  no  half  of  a 
kingdom  to  give.  But  such  were  then 
the  ideas  of  Ins  excited  and  intoxicated 
brain.  The  case  of  Herod  is  only  one 
of  many  exami3les  of  Eastern  monarchs 
lavishing  gifts  on  favorite  dancers. 
Such  instances  show  the  evils  and 
dangers  of  sensual  excitements  and 
sensual  amusements. 

24.  There  seems  to  have  been  no 
secret  understanding  between  the  mo- 
ther and  daughter.  The  latter  there- 
fore went  forth  ovont  into  the  apart- 
ment of  theAvomen,  which  Avas  separate 
from  that  of  the  men,  to  consult  Avith 
her  mother.  Herodias,  hoAvever,  like 
one  who  Avas  carrying  out  a precon- 
ceived plan,  had  a ready  answer  to  her 
daughter’s  question  : The  head 9 etc. 
Not  the  death  only,  for  that  would  not 
have  been  strictly  a gift,  but  the  head^ 
which  could  not  be  given  her  without 
his  death. 

25.  How  willing  and  even  eager  the 
daughter  was  to  adopt  her  mothei*’s 
advice  is  seen  by  the  fact  that  she  came 
into  the  straightioay  loith  haste^  and 
by  the  boldness  and  urgency  of  her  re- 
quest. I Avill^  I desire  or  choose  that 
thou  give  me  by  and  by,  rather, 
forthivith^  immediately^  in  a charger, 
etc.  Charger^  in  old  English,  means  a 
large  dish ; but  now  a horse  used  in 
battle.  The  Greek  Avord  originally 
meant  a board  ; then,  among  other  ap- 
l)lications  of  the  term,  a Avooden  dish, 
and  then  a plate,  dish  or  platter  of  any 
kind.  Here,  on  a platter.  John  the 
Baptist.  John  is  styled  The  Baptist^ 
as  a person  Avell  known.  The  evan- 
gelists, Avithout  any  exxdauation,  thus  I 


speak  of  him,  Matt.  3:1;  11  : 11 ; 14  : 
2 ; 16  : 14 ; 17  : 13 ; Mark  8 : 28  ; Luke 
7 : 20,  33  ; 9 : 19.  The  title  was  evi- 
dently familiar  to  the  Jews.  Josephus 
also  says  (see  quotation  in  ver.  20)  that 
he  Avas  “called,”  or  rather  “surnamed 
the  BajAtist.”  He  Avas  indeed  the  Bap- 
tizer.,  the  institutor  of  a mw  ordinance, 
which  had  special  reference  to  Christ. 
It  was  not  an  offshoot  of  proselyte  bap- 
tism, for  the  latter  appears  not  to  have 
originated  till  after  tlie  destruction  of 
the  temple.  The  earliest  mention  of  it 
is  in  the  Babylonish  Talmud,  a Jewish 
commentary  of  about  the  sixth  centu- 
ry of  the  Christian  era.  Compare  the 
author’s  Notes  on  Matthew^''''  ch.  3 : 1. 

26.  The  unex]3ected  request  of  Sa- 
lome i^roduces  a sudden  change  of 
feelings  in  Herod.  At  the  time,  too, 
Avhen  his  highly  Avrought  emotions  at 
the  dance  Avere  probabl}^  subsiding. 
And  the  king  was  exceeding 
sorry,  environed  vjith  griefs  very  sorrow- 
fid.  He  knows  it  is  Avrong ; he  is  con- 
cerned for  his  OAvn  popularity  among 
the  people;  he  fears  lest  the  people, 
who  regard  John  as  a prophet,  may 
cause  him  trouble.  “ItAvas  reckoned 
an  ill  omen  with  the  Romans  to  take 
aAvay  life  on  that  day  they  received 
their  OAvn ; and  therefore  carefully 
abstained  on  such  days  from  execu- 
tions.”— Dii.  Gill,  on  Matt.  14  : 9.  Yet 
his  sorroAv  Avas  not  sufficient  to  over- 
come his  foolish  pride  and  choose  the 
less  of  tAvo  evils.  Yet  for  his  oath’s 
sake.  Blit  on  account  of  his  oaths.  The 
plural  oaths  may  be  equivalent  to  the 
singular ; or  it  may  refer  to  the  oath, 
Avhich  Herod  in  his  excitement  A^ery 
likely  repeated.  And  for  their  sakes, 
etc.  And  of  those  reclining  at  table  with 
him.  A tAvofold  reason  is  tlius  given  : 
he  must  perform  his  oath,  and  he  must 
maintain  his  honor  among  his  guests. 
Duellists  and  gamblers  act  upon  a simi- 


A.D.  29. 


MARK  VI. 


119 


27  which  sat  with  him,  he  would  not  reject  her.  And 
immediateh"  the  king  sent  an  executioner,  and  com- 
manded Ids  head  to  be  brouglit : and  he  ^vent  and 

28  beheaded  him  in  the  prison,  and  brought  liis  head 
in  a charger,  and  gave  it  to  the  damsel:  and  the 


lar  principle.  Herod  bad  doubtless  some 
scruples  of  conscience  in  reii'ard  to  his 
oath,  and  one  uttered  so  publicly.  He 
did  not  wish  to  be  a perjurer,  much  less 
to  be  regarded  as  one.  Neither  did  he 
wish  to  be  ridiculed  as  mean  and  fickle 
by  his  attendants  and  guests, who  doubt- 
less hated  John  and  applauded  the  king 
in  the  generous  offer  he  had  made. 
Pride  aiid  shame  overcame  him.  His 
oath  was  wicked,  because  it  was  uncall- 
ed for,  and  hence  taking  the  Lord’s 
name  in  vain  (Exod.  20  : 7),  and  because 
no  one  has  a l ight  to  pledge  himself 
beforehand  to  do  what  may  be  wrong. 
Herod  had  placed  himself  in  a dilemma, 
to  make  choice  of  two  evils — to  break 
a I'ash,  wicked  oath,  or  to  commit  mur- 
der. He  should  have  chosen  the  for- 
mer as  the  less  of  the  two.  Carnpare 
Lev.  5 : 4-0.  But  one  sin  leads  to 
another  and  even  greater,  and  Herod 
would  lEot  reject  her*  The  verb 
translated  reject  means  originally  to 
])ut  away,  to  set  aside,  and  then  to 
refuse,  reject  with  scorn,  also  with  per- 
fidy. Would  not  reject  her  with  neglect 
or  scorn  {her  including  the  idea  of  her 
request).  (Robinson.  ) Would  not  deal 
deceit fulhj  or  act  perjidiouslfj  toward  her. 
(Sophocles.  ) To  have  violated  his  pro- 
mise would  have  been  treating  her  both 
contemptuously  and  treacherously. 
This  gives  us  a still  clearer  view  of 
Herod’s  false  sense  of  shame  and  honor, 
especially  as  his  drunken  guests  doubt- 
less applauded  the  girl’s  bloody  re- 
quest. 

27.  Immediately,  Nosoonerdoes 
Herod  decide  upon  the  wicked  and 
bloody  act  than  he  orders  the  execution. 
The  king  sent,  or  md  out.  An  ex- 
ecutioner.^ The  word  thus  translated 
means  an  ofiicer  about  the  person  of  a, 
general,  one  of  his  hody-f/nard,  who 
acted,  as  they  often  do  now  in  the  East, 
as  executuuiers  of  capital  sentences. 
The  execution  by  a soldier  maybe  used 
as  a circumstantial  argument  that 
H^rod  was  now  actually  engaged  in  hos- 
tilities with  Aretas.  Beheaded  him 
in  the  prison.  The  narrative  seems  to 
imply  lliat  the  prison  was  near  at  hand, 


and  the  execution  performed  at  once ; 
hence,  that  the  feast  was  at  Machaerus. 
Some  suppose  that  it  Avas  at  Tiberias, 
on  the  shore  of  the  Sea  of  Galilee  ; but 
it  would  have  taken  at  least  two  days 
for  the  execution  of  the  sentence. 
Others  suppose  it  took  place  at  Julias 
or  Livias,  another  place  of  residence  of 
Antipas,  situate  not  far  from  Machaerus, 
in  the  mountains  on  the  eastern  side  of 
the  Dead  Sea.  This  is  less  objectionable. 
But  Machaerus  is  more  in  keeping  with 
the  ease  and  quickness  of  the  execution. 
Jt  Avas  night,  and  doubtless  late,  before 
the  promise  of  Herod  AV'as  made,  and 
all  Avas  accomplished,  we  should  natu- 
ralh’  suppose,by  or  before  the  moi'niug’s 
light.  See  on  ver.  21. 

It  could  not  haA^e  been  many  months 
before  this  that  John  in  prison  sent  his 
message  to  Jesus,  Matt.  11  : 2 ; the 
reply  of  Jesus,  doubtless,  iiiAigorated 
his  faith,  j)rcparing  him  for  the  last 
conflict  and  a martyr’s  death.  He  had 
iiOAV  been  in  prison  about  seventeen 
months,  and  it  Avas  now  about  three 
3'ears  from  the  commencement  of  his 
ministry.  For  the  Passover  Avas  at 
1 1 and  (John  fi  : 4),  the  third  of  our 
Saviour’s  ministry,  Avhieh  began  that 
year  on  April  17th,  Avhen  the  report  of 
John’s  death  AAas  brought  to  Jesus. 
This  rejiort  to  Jesus  Avas  at  the  same 
time  Avith  the  return  of  the  tAvelvc 
(vers.  29-31  ; Matt.  14  : 12,  13),  that  is, 
late  in  March  or  early  in  April.  John 
Avas  therefore  probably  beheaded  about 
the  time  of  their  going  forth  on  their 
mission,  early  in  March,  A.D.  29.  This 
Avould  give  time  for  Herod  to  hear  of 
Jesus  through  the  disciples  after  his 
execution,  and  for  the  disciples  to  hear 
of  the  manner  of  John’s  death  before 
their  return  to  Jesus. 

28.  Brought  hi.s  head,  etc.  The 
request  Avas  strictly  carried  out  in  every 
particular.  It  Avould  seem  that  the  head 
Avas  brought  on  the  platter  Avhile  the 
feast  lasted,  given  to  this  heartless 
dancing-maid,  and  by  her  to  her  mo- 
ther, Avho  Avas  the  i)rincij)al  actor  and 
guiltiest  party  in  this  terrible  tragedy. 
8ec  ver.  22. 


120 


MARK  YI. 


A.D.  29, 


29  damsel  gave  it  to  her  mother.  And  when  his  disci- 
ples heard  of  it^  they  came  and  took  up  his  corpse, 
and  laid  it  in  a tomb. 

The  twehe  return^  and  re])ort  to  Jesus.  They  retire  to 
a desert  place;  feeding  the  five  thousand. 

30  ^AKD  the  apostles  gathered  themselves  together  ‘*Lk.  9.  10;  John 
unto  Jesus,  and  told  him  all  things,  both  what  they 

31  had  done,  and  what  they  had  taught.  ® And  he  ® Mt.  14.  13. 
said  unto  them.  Come  ye  yourselves  apart  into  a 

desert  place,  and  rest  a while.  For  ^ there  were  ' ch.  3.  20. 
many  coming  and  going,  and  they  had  no  leisure  so 


29.  His  disciples.  John’s.  Mat- 

thew (14  : 12)  relates  that  after  the 
burial  they  went  and  told  Jesus,  show- 
ing their  tender  feelings  toward  John, 
and  their  confidence  in  Jesus  as  a 
friend  to  their  master,  and  as  one  who 
would  sympathize  with  them.  Came 
and  took  up  his  corpse.  Where  it 
had  been  cast  after  his  execution.  The 
place  where  the  castle  of  Machserus 
stood  was  identitied  in  1806  with  ruins  of 
the  modern  Mukaur,  east  of  the  Dead 
8ea,  lying  on  the  lofty  summit  of  the 
long  mountain-ridge  Attarus,  at  its 
northern  termination,  near  the  shore  of 
the  Zerka  Ma’in,  and  on  its  south  side. 
The  mountain  is  extremely  cragged, 
precipitous,  and  here  inaccessible  on 
three  sides.  Large  square  blocks  of 
stone  still  show  the  remains  of  the 
ancient  walls.  See  ISeetzeri's  Reisen^  vol. 
ii.  330.  “ It  is  surrounded  by  ravines, 

at  some  points  not  less  than  175  feet 
deep.  . . . Into  one  of  the  deep 

ravines  beneath  the  fortress  the  head- 
less body  of  John  (Maik  6 : 29)  may 
have  been  cast,  which  his  disciples  took 
up  and  buried,  and  then  went  and  told 
Jesus.  . . . The  crag  on  which  the 

old  fortress  stood  is  said  to  be  visible 
from  Jerusalem.”— RSTtk-ett’s  Smith\s 
Dictionary^  p.  1728.  A tomb.  Where 
is  not  told.  The  sepulchers  of  the 
Jews  wei'c  often  caverns,  or  vaults  dug 
sometimes  beneath  the  surface  of  the 
ground,  but  more  commonly  in  the 
sides  of  hills,  and  cut  in  the  solid  rocks. 
The  hills  of  Palestine,  of  Perea,  and 
Petra  abound  with  these  chambers  of 
the  dead. 

30,  31.  The  Twelve  return  from 

THEIR  MISSION,  AND  liEPOHT  TO  JeSUS. 

Luke  9 : 10.  Mark  again  is  the  fullest. 

30.  The  apostles.  The  word  means 


persons  sent  forth.  Jesus  gave  this  title 
(Luke  6 : 13)  to  the  twelve  when  he 
selected  them  from  among  his  disciples. 
This  is  the  only  time  Mark  applies  the 
title  to  the  twelve — appropriately  now 
just  returning  from  their  mission. 
Gathered  themselves  together 
unto  Jesus.  From  the  different  places 
they  had  visited,  and  the  different  ways 
they  had  taken.  Possibly  the  news  of 
the  death  of  John  the  Baptist  may  have 
hastened  their  return.  But  as  they  aji- 
pear  to  have  returned  together,  it  is 
more  probable  that  Jesus  liad  directed 
them  to  come  back  a little  before  the 
approaching  Passover.  Told  him  all 
things.  Made  a detailed  report  of 
places  visited,  how  they  had  been  re- 
ceived,and  what  they  had  accomplished, 
what  miracles  they  had  wrought,  and 
what  doctrines  and  precepts  they  had 
taught.  Fi-om  comparing  Matt.  14  : 
12,  13,  it  appears  that  simultaneously 
with  the  apostles’  return  was  the  report 
of  John’s  disciples  respecting  the  death 
of  their  master. 

31.  Jesus  had  before  sought  retire- 
ment for  himself  (Luke  5 : 16  ; Matt. 
12  : 15  ; ch.  4 : 35) ; now  he  seeks  it  for 
his  disciples,  returning  w(‘ary  from  their 
mission.  Come  ye  yourselves  apart. 
Rest  a while.  It  is  proper  for  Chris- 
tians to  take  brief  periods  of  rest  from 
hard  and  incessant  toil.  For  they  could 
not  obtain  their  needed  rest  where  they 
were.  The  people  were  incessantly 
coming  and  going,  so  that  they 
could  not  find  time  to  eat  their  regu- 
lar meals.  Compare  on  ch.  3 : 20. 

32-44.  Jesus  retires  and  miracu- 

I.OUSLY  feeds  the  MULTITUDE.  Matt. 
14  : 13-21  ; Luke  9 : 10-17 ; John  6 : 
1-14.  The  great  importance  of  this  ac- 
count and  miracle  may  be  inferred  from 


A.D.  C9. 


MAEK  YI. 


121 


32  much  as  to  eat.  ^ And  they  departed  into  a desert 
place  by  sliip  privately. 

33  And  the  people  saw  them  departing,  and  many 
knew  him,  and  ran  afoot  thitlier  out  of  all  cities, 
and  outwent  them,  and  came  together  unto  liini. 

34  ^ And  Jesus,  when  lie  came  out,  saw  much  people, 
and  was  moved  with  compassion  toward  them,  be- 
cause they  were  ^ as  sheep  not  having  a shepherd : 
and  ^ he  began  to  teach  them  many  things. 


? Mt.  14.  13. 


h Jnd^.lO.lO;  Mt. 

9.  36  ; 14.  14 ; 
John  11.  33-35; 
IIeb.4.  15;  5.  2. 

i Num.  27.  17 ; 

IKi.  22.  17;  Is. 
53.  6;  Jer.  50.  6; 
Ezo.  34.  5 ; Zee. 

10.  2. 

k Lk.  9.  11. 


the  fact  that  all  the  evangelists  relate  it. 
Mark  and  John  arc  the  fullest  and  enter 
most  into  details. 

32.  As  the  imprisonment  of  John 
formed  an  era  in  Christ’s  ministry  when 
he  commenced  his  active  and  public 
labors  in  Galilee  (Matt.  4 : 12),  so  did 
the  death  of  John  form  another  era 
when  he  extended  his  labors  into  north- 
ern Galilee  and  cast  of  the  Jordan. 
Heretofore  he  had  made  Capernaum 
the  center  of  his  missionary  operations 
in  eastern  Galilee.  But  hencefonh 
making  but  brief  visits  to  this  scene  of 
his  former  labors,  he  extends  his 
journeys  into  Decapolis  (cli.  7 : 31)  and 
northern  Galilee,  going  north-west  as 
far  as  the  neighborhood  of  Tyre  and 
Sidon  (ch.  7 : 24),  and  north-east  as  far 
as  Cesarea  Philippi,  ch.  8 : 27. 

And  they  departed  from  the  west- 
ern side  of  the  Sea  of  Galilee,  probably 
at  or  near  Capernaum.  The  reason  of 
their  departure  was:  (1.)  The  disciples 
needed  rest,  ver.  31 ; (2.)  The  news  of 
the  death  of  John  the  Baptist,  Matt. 
14:13;  doubtless  they  were  deeply 
moved ; retirement  was  becoming ; 
(3.)  Withdrawing  from  the  jurisdiction 
of  Herod  Antipas,  who  ma}’  now  have 
rctuiTied  to  Tiberias  and  was  desirous 
of  seeing  Je.sus  (Luke  9 : 9),  to  that 
of  the  mild  Herod  Philip  (Luke  3:1), 
on  the  east  and  north  of  the  Sea  of 
Galilee.  These  reasons  are  consistent 
one  with  another.  Into  a desert 
place*  Not  a barren  waste  (ver.  39), 
but  an  uncultivated  and  uninhabited 
region,  in  the  vicinity  of  eastern  Beth- 
saida,  which  stood  on  the  north-eastern 
side  of  the  lake  near  the  Jordan,  and 
which  Philip,  according  to  Josephus, 
advanced  to  the  dignity  of  a city,  and 
named  it  Julias.  See  on  ver.  45.  By 
ship,  or  transport,  a general  name  for 
vessels  of  every  grade  ; here  probably 
a fishing  vessel  or  boat,  propelled  by 
both  sails  and  oars.  By  the  ship  (origi- 


nal) may  possibly  refer  to  the  vessel 
provided  for  him  (ch.  3 : 9),  and  which 
usually  attended  him.  Privately* 
In  private  and  apart  from  the  people. 
“ He  took  them  and  went  aside  pri- 
vately,” Luke  9 : 10. 

33.  And  the  people,  etc.  Accord- 
ing to  the  oldest  manuscripts,  Aud  they 
sau)  them  departing.  Jesus  had  with- 
drawn with  his  disciples  from  the  peo- 
ple without  making  known  his  design 
of  crossing  the  lake  ; but  they  saw  him 
and  his  disciples  embarking  covertly, 
and  interpret  his  design.  Many  kiiCAV 
him,  rather,  them.  Though  at  a little 
distance,  the  people  knew  them  by  their 
number  and  general  appearance.  They 
tell  the  news  (Matt.  14  : 13),  and  the 
people,  seeing  from  the  shore  the  di- 
rection that  Jesus  was  going,  follow 
around  the  northern  end  of  the  lake, 
ran  afoot  thither,  ran  together  there 
on  foot,  in  opposition  to  going  by  ship, 
to  the  place  where  they  saw  that  he  was 
about  to  land.  Thus  coming  out  of 
all  cities,  from  all  the  cities  of  that 
region,  they  outwent  them,  or  rather, 
came  before  them.  Christ’s  popularity 
among  the  common  people,  and  their 
eagerness  to  enjoy  his  teaching  and  his 
miraculous  power  (John  6 : 2),  is  here 
vividly  presented.  The  last  clause, 
and  came  together  unto  him,  is 
not  found  in  the  oldest  manuscripts, 
and  is  omitted  by  the  highest  critical 
authorities. 

34.  And  Jesus  Avhen  he  came 

out*  Out  of  the  ship,  not  from  the 
wilderness  or  his  place  of  solitude,  as 
some  have  suggested.  Jesus  and  his 
disciples  had  enjoyed  a little  quiet  in 
crossing  the  lake.  Having  separated 
from  the  multitude,  very  probably,  the 
evening  before,  they  had  taken  a night’s 
rest,  after  which  they  had  embarked 
early  in  the  morning.  This  is  in  har- 
mony with  the  time  indicated  in  the 
next  verse.  Seeing  much  people,  in- 


122 


MARK  VI. 


A.D.  29. 


35  ^ And  when  tlie  day  was  now  far  spent,  his  disci-  ‘ Mt.  14.  15;  Lk. 
pies  came  unto  him,  and  said.  This  is  a desert  place, 

36  and  now  tlie  time  is  far  passed : send  them  away, 
that  they  may  go  into  the  country  round  about,  and 
into  the  villages,  and  buy  themselves  bread:  for 

37  they  have  nothing  to  cat.  lie  answered  and  said 

unto  them.  Give  ye  them  to  cat.  And  they  say  unto  qo. 

him,  Shall  we  go  and  buy  two  hundred  " penny-  2 Kr*4. 43.  ’ ’ 

38  worth  of  bread,  and  give  them  to  eat  ? , He  saith  “ Mt.  *18.  28. 


stead  of  being  displeased  that  they 
should  encroach  u})on  his  retirement, 
lie  was  moved  Avith  compassion 9 
his  emotions  of  pity  were  deeply  ex- 
cited toward  them,  because  they 
were  as  sheep  not  having  a shep- 
herd,  or  having  no  shepherd  to  feed, 
guide  and  take  care  of  them.  They 
were  without  any  spiritual  teacher  to 
guide,  warn  and  instruct  them,  and 
hence  were  exposed  to  all  kinds  of 
spiritual  danger  and  destruction  from 
false  teachers  and  spiritual  foes.  In- 
stead, therefore,  of  dismissing  them, 
that  he  and  his  disciples  might  enjoy 
quiet,  he  began  to  teach  them 
many  things*  Luke  (9  : 11)  adds, 
“and  healed  them  that  had  need  of 
healing.”  Matthew  (14  : 14)  omits  re- 
ference to  his  teaching,  and  simply  says, 
“ he  healed  their  siek.”  John  (6  : 3,  4) 
sa^'s  that  Jesus  went  up  into  the  moun- 
tain or  highlands  by  the  shore,  and 
“there  sat  with  his  disciples,”  which 
was  the  posture  of  teaching.  Matt.  5 : 
1.  Also  that  the  Passover  was  nigh, 
which  began  tliat  year,  A.D.  29,  on 
April  17th.  This  also  may  account  in 
part  for  the  great  multitudes  present, 
many  of  whom  were  on  their  way  to 
Jerusalem  to  keep  the  feast. 

35.  When  the  day  was  noAV  far 
spent*  Much  time  having  passed. 
The  lirst  evening  (Matt.  14  : 15),  the 
decline  of  day,  about  three  o’clock  in 
the  afternoon.  The  second  evening 
(ver.  47)  began  at  sunset.  In  perfect 
harmony  with  Matthew  and  Mark, 
Luke  (9  : 12)  says,  “Tlie  day  began  to 
wear  away.”  Jesus  had  probably  been 
employed  several  hours  in  teaching 
marig  ihmgs  (ver.  34),  and  healing  the 
sick.  Hence  he  must  have  left  the 
western  side  of  the  lake  quite  early  in 
the  morning.  See  on  preceding  verse. 

His  disciples^  the  ajmstles  (ver.30), 
therefore  come  to  him  while  he  is  still 
employed  with  the  multitude.  While 


Jesus  was  healing  the  sick,  the  disciples 
were  doubtless  here  and  there.  This 
is  a desert  place*  See  on  ver.  32. 
Away  from  the  villages  and  thorough- 
fares, no  food  could  be  obtained.  The 
time  (the  same  word  is  translated  dag 
at  the  beginning  of  the  verse),  the  day- 
time is  far  passed,  is  far  advanced,  or 
far  gone  ; it  is  now  late. 

36.  Send  them  aAvay*  The  first 
reason  for  dismmiug  the  multitude  is 
already  given,  the  lateness  of  the  hour. 
Another  reason  was  that  they  might  go 
into  the  country  round  about,  mto 
the  su7'ro  and  mg  fields  among  the  farmers, 
and  into  the  villages,  among  those 
who  had  provisions  to  sell,  and  buy 
for  themselves.  The  third  and  princi- 
pal reason  is,  for  they  have  nothing 
to  eat*  How  they  knew  this  we  are 
not  told  ; but  very  probably  from  the 

eneral  appearance  of  the  people,  who 
ad  come  hurriedly  together,  and  from 
seeing  no  provisions  on  the  grounds. 
Some  of  the  oldest  manuscripts  finish 
this  verse  thus  : a7id  buy  themselves  some- 
thing  to  eat^  which  implies  that  they 
had  nothing  to  cat. 

37.  Jesus  commands  his  disciples  to 
give  them  to  eat,  declaring  that  there 
was  no  necessity  for  sending  them  away, 
Matt.  14  : 16.  This  was  calculated  to 
excite  their  expectation  and  strengthen 
their  faith.  Then  he  asks  Philip,  in 
order  to  try  his  faith,  “ Whence  shall 
we  buy  bread  that  these  may  eat?” 
who  answered  that  two  hundred 
pennyworth  (two  hundred  de^iaries^ 
about  thirty  dollars)  would  not  be  suf- 
ficient, John  6 : 5-7.  The  twelve  now 
ask  him  if  they  shall  go  and  buy  that 
amount.  Penny,  rather  denary^  a Ro- 
man silver  coin,  worth  about  fifteen 
cents. 

38.  Without  directly  replying,  Jesus 
asks  How  many  loaves  have  ye? 
and  commands  them  to  go  and  see. 
When  they  knew*  John  tells  us 


A.D.  29. 


MARK  VI. 


123 


unto  them,  IIow  loaves  liave  ye  ? go  and  see. 

And  v’lien  tliey  knew,  they  say,  " Five,  and  two  fishes. 

39  And  he  commanded  them  to  make  all  sit  down  by 

40  companies  upon  the  green  grass.  And  they  sat  down 

41  in  ranks,  by  hundreds,  and  by  fifties.  And  when 
he  had  taken  the  five  loaves  and  the  two  fishes,  he 
looked  up  to  heaven,  p and  blessed,  and  brake  the 
loaves,  and  gave  them  to  his  disciples  to  set  be- 
fore them;  and  the  two  fishes  divided  he  among 

42  them  all.  And  they  did  all  eat,  and  were  filled. 


« ch.  8.  5;  Mt.  U. 
17;  Lk.  9.  13; 
John  G.  9 ; Mt. 
15.  34. 


P 1 Sam.  9. 13 : Mt. 
26.  26. 


how  they  knew.  Andrew  gave  the  in- 
formation that  a lad  had  live  barley 
loaves,  an  inferior  kind  of  food,  and 
two  small  fishes,  John  G : 8,  9.  Loaves 
were  usually  made  in  the  form  of  round 
cakes,  and  generally  about  lialf  an 
inch  in  thickness.  The  language  of  the 
four  evangelists  implies  that  this  was 
a:l  the  provisions  on  the  ground.  See 
especially  Matt.  14  : 17 ; Luke  9 ; 13. 

39.  With  authority  Jesus  com- 

mauded  the  twelve  to  make  the  mul- 
titude sit  doAvny  redbie  or  lie  down,, 
the  customary  posture  at  table  (see  on 
2 : 15),  by  companies,  in  separate 
parlies,,  or  messes,  for  the  sake  of  order 
and  convenience,  upon  the  green 
grass,  which  now  in  the  spring  covered 
the  ground.  “ The  scene  of  this  extra- 
ordinary miracle  is  the  noble  plain 
(Bntaiha)  at  the  mouth  of  the  Jordan, 
which  during  most  of  the  year  is  now, 
as  then,  covered  with  ‘green  grass.’  ” — 
I)k.  J.  P.  Newman,  From  Dan  to  Beer- 
sheba,  p.  395.  “ This  Butaiha  belonged 

to  Bcthsaida.  At  this  extreme  south- 
east corner  of  it  the  mountain  shuts 
down  upon  the  lake  bleak  and  barren. 

. . . In  this  little  cove  the  ships 
(boats)  were  anchored.  On  this  beauti- 
ful sward  at  the  base  of  the  rocky  hill 
the  j)cople  were  seated  to  receive  from 
the  hands  of  the  Son  of  God  the  mira- 
culous bread,  emblematic  of  his  body, 
which  is  the  true  bread  from  heaven.” 
— Du.  Thomson,  The  Land  and  the  Book, 
vol.  ii.,  p.  29.  This  plain  east  of  the 
Jordan  forms  a triangle,  the  shore  of 
the  lake  making  one  side,  the  Jordan 
the  second,  and  the  eastern  mountains 
the  third. 

40.  The  order  of  Jesus  is  quickly 
obeyed.  The  multitude  under  the  di- 
rection of  the  apostles  sat  down, 
lay  down  in  ranks,  literally,  in  yarden- 
plots  or  beds,,  hence  in  regular  groups, 
sqaares  or  parallelograms,  each  consist- 
ing of  a hundred  or  fifty.  Thus  all 


confusion  and  all  deception  was  pre- 
vented. The  multitude  could  be  con- 
veniently served,  and  easily  and  ac- 
curately counted. 

41.  Looked  up  to  heaven,  to  the 

sky  which  seems  to  separate  us  from 
the  place  of  God’s  immediate  presence. 
'''‘Looking  up  is  a natural  and  scriptural 
gesture  in  addressing  God,  whom  all 
men,  as  it  were,  instinctively  regard 
as  dwelling  in  sonm  special  sense 
above  them.” — Alexander.  Compare 
2Chron.G  : 13 ; Ps.l23  : 1,  2 ; John  11 : 41. 
Blessed.  Implored  a blessing  on  the 
bread  (Luke  9 : IG)  and  praised  God  for 
it.  John  (G : 11)  sa3^s  “ He  gave  thanks.” 
The  latter  is  included  in  the  former. 
The  word  translated  bless  is  used  in 
praising  God  for  favors  (Luke  1 : 64) ; 
also  in  invoking  God’s  blessing.  (Luke 
2 : 34) ; also  in  God’s  conferring  favors, 
Heb.  6:14;  Acts  3 : 26.  These  three 
senses  really  met  in  Jesus.  For  as  a 
man  he  praised  God  and  implored  his 
blessing,  while,  as  God,  he  granted  it. 
So  Matthew  (15  : 36)  has  gam  thanks,, 
while  Mark  (8  : 7)  has  blessed.  The 
same  diversity  is  seen  in  the  account  of 
the  Lord’s  Suj^per.  Matthew  (26  : 26) 
and  Mark  (14  : 22)  have  blessed;  Luke 
(22  : 19)  and  Paul  (1  Cor.  11  : 24)  have 
gave  thanks.  And  brake  the  loaves. 
The  usual  way  of  ])reparing  bread  for 
eating.  The  Scriptures  speak  of 
breaking  bread,  but  never  of  cut- 
ting it.  The  thin  loaves,  or  cakes,  were 
vciy  likely  brittle.  With  great  minute- 
ness Mark  continues,  and  gave  them 
to  his  disciples,  etc.  A beautiful 
illustration  and  foreshadowing  of  their 
future  work  of  bearing  the  bread  of 
life  to  perishing  sinners.  Mnrk  alone 
says,  the  two  fishes  divided  he, 
separated  into  ports,  and  distributed 
among  them  all.  John  (6  : 11)  comes 
nearest  in  detail : “ likewise  of  the 

fishes,  as  much  as  they  would.” 

42.  Two  facts  stated  in  regard  to  the 


124 


MARK  VI. 


A.D.  29. 


43  And  they  took  up  twelve  baskets  full  of  the  f rag- 

44  ments,  and  of  the  fishes.  And  they  that  did  eat  of 
the  loaves  were  about  five  thousand  men. 


reception  of  the  food.  They  did  all 
eat;  they  all  ate,  none  were  passed 
over.  Were  filled*  Their  appetites 
were  fully  satisfied.  These  facts  were 
the  result  of  the  miracle  in  multiplying 
tlie  bread.  The  broken  bread  and  the 
divided  fishes,  like  the  widow’s  meal 
and  oil  (1  Kings  17  : 10),  did  not  waste 
nor  fail  so  long  as  the  disciples  con- 
tinued to  supply  the  multitude. 

43.  And  they  took  up;  with  the 
additional  idea  of  carrying  away  with 

them.  While  these  provisions  lasted 
the  disciples  were  constantly  reminded 
of  this  wonderful  miracle.  Jesus  had 
given  the  command,  “Gather  up  the 
fragments  that  remain  that  nothing  be 
lost”  (John  6 : 12),  thereby  teacliing  a 
lesson  of  prudent  economy.  They 
were  not  to  expect  a continuation  of 
the  miracle.  Twelve  baskets  full* 
The  usual  Jewish  traveling-basket. 
The  number  was  twelve  ; thus  each 
apostle  filled  his  basket.  The  most 
natural  meaning  of  the  original  is,  that 
the  apostles  filled  twelve  baskets  with 
the  fragments,  the  broken  pieces  of 
bread,  and  in  addition  took  up  a portion 
of  the  fishes*  This  is  confirmed  by 
John  6 : 13,  “ filled  twelve  baskets  with 
the  fragments  of  the  five  barley  loaves.  ” 
Mark  alone  speaks  of  the  relics  of  the 
fishes.  Thus  there  remained  much 
more  than  the  original  ]>rovisions ; 
showing  an  actual  increase  of  food,  and 
not  a supernatural  restraining  and  satis- 
fying of  the  appetite.  Some  suppose 
that  the  provisions  taken  up  were  those 
broken  hy  Jesus,  but  undistributed. 
Tlie  most  natural  supposition,  however, 
is  that  they  had  been  distributed,  or 
mostly  so,  and  that  they  were  gathered 
up  from  the  ground  where  the  com- 
panies had  eaten.  John  6 : 12,  13  es- 
pecially implies  this. 

44.  About  five  thousand  men* 
About  should  be  omitted  according  to 
the  highest  critical  authorities ; it  is, 
however,  found  in  the  other  Gospels, 
Matt.  14  : 21 ; Luke  9 : 14  ; John  6 : 10. 
Thus  there  was  one  loaf  to  every  thou- 
sand men.  Matthew  adds,  “besides  wo- 
men and  children,”  of  whom  there  were 
doubtless  many.  It  was  customary 

then,  as  now,  in  the  East,  for  men  to 
eat  alone,  reclining,  and  the  women 


and  children  by  themselves  sitting.  It 
was  easy  to  number  the  men,  who  were 
arranged  in  companies  of  hundreds  and 
fifties  ; but  not  the  women  and  chil- 
dren, who  probably  sat  around  promis- 
cuously. 

Various  attempts  have  been  made  by 
neologists  to  explain  away  this  miracle, 
by  endeavoring  to  trace  it  to  natural 
causes,  and  even  supposing  it  originally 
a parable,  but  by  mistake  related  as  an 
actual  occurrence.  But  all  such  at- 
tempts are  manifestly  absurd  'and 
ridiculous.  All  of  the  four  narratives 
clearly  convey  the  idea  of  superhuman 
power.  They  do  not  tell  how  that 
power  was  exerted,  or  how  the  food 
was  increased  ; but  they  do  clearly  tell 
us  that  a few  loaves  and  fishes  which 
a lad  could  carry  in  his  basket,  were 
increased  so  that  thousands  satisfied 
their  hunger,  and  there  remained  at 
least  twelve  times  more  of  fragments 
than  of  the  original  provisions.  It  is 
not  necessary  to  suppose  creative 
power ; for  the  laws  and  the  elements 
of  the  natural  world  being  under  the 
direction  of  Jesus,  he  could  bring  to- 
gether at  his  will  all  the  elements  con- 
stituting the  bread  and  the  fishes.  The 
power  in  .one  case  was  as  truly  omni- 
potent as  in  the  other.  Similar  ex- 
hibitions of  divine  power  are  recorded 
in  the  Old  Testament,  in  giving  the 
manna  (Exod.  16  : 4),  and  in  multiply- 
ing the  widow’s  oil,  2 Kings  4 : 2-7. 
Compare  the  turning  of  water  into  wine, 
John  2 : 9. 

In  this  miracle  Jesus  also  exhibited 
himself  as  the  bread  of  life.  See  the 
application  that  Jesus  made  of  it  soon 
after  in  the  synagogue  at  Capernaum, 
John  0 : 26-35,  48-S8.  The  multitude 
was  blind  to  this  deep,  spiritual  import 
and  design  ; but  they  felt  the  force  of 
the  miracle  as  an  evidence  of  the  Mes- 
siahship  of  Jesus,  and  they  exclaim, 
“Of  a truth  this  is  the  prophet  that 
cometh  into  the  world,”  John  6 : 14. 
Possibly  a tradition,  that  the  Messiah 
would  rain  manna  from  heaven,  may 
also  have  had  its  influence  in  leading 
them  to  this  conclusion. 

45-56.  The  DISCIPLES  KETURN  ACROSS 
THE  SEA ; Jesus  walks  on  the  water. 
Matt.  14  : 22-36  ; John  6 : 15-21.  Mark 


xV.D.  29. 


MARK  VI. 


125 


Jesus  rcallcs  ^tpon  the  water.  Miracles  in  the  land  of 
Gennesaret. 

45  ^ AND  straightway  he  constrained  his  disciples  to  Mt.  14.  22;  Joim 

get  into  the  ship,  and  to  go  to  the  otlier  side  before 
unto  Bethsaida,  Avhile  he  sent  away  the  people. 


as  usual  enters  most  into  detail,  but 
omits  all  reference  to  Peter’s  walking 
on  the  water,  which  is  alone  recorded 
by  Matthew,  who  ever  delights  in  giv- 
ing the  words  and  sayings  of  Jesus. 
John  gives  a brief  but  independent  ac- 
count, as  of  an  eye-witness,  with 
seveitil  additional  particulars.  Luke, 
who  passes  over  very  briefly  the  period 
of  six  months,  from  the  Passover  A.D. 
29  to  the  Feast  of  Tabernacles  (Luke  9 : 
17-51),  omits  all  refereuce  to  this  voy- 
age and  miracle. 

45.  Straightway  after  gathering  up 
the  fragments,  Jesus  constrained  the 
apostles,  compelled  or  obliged  them, 
by  authoritative  persuasion  and  com- 
mand, to  embark  in  the  ship,  in 
which  they  came  hither.  They  dreaded 
a night  passage,  but  he  insisted  on 
their  going.  Possibly  they  may  have 
been  among  the  foremost  with  the 
multitude  to  make  him  king  (John  6 : 
15) ; Jesus  may  have  thus  quietly 
thwarted  their  design  by  immediately 
constraining  to  embark  ; after  which 
he  could  the  more  easily  send  aivay 
the  people.  Tne  distress  of  that  night 
upon  the  sea,  and  the  miracle,  were, 
doubtless,  wdiat  the  disciples  needed  to 
humble  and  enlighten  them. 

To  go  to  the  other  side  before 
unto  Bethsaida.  To  precede^  go  be- 
fore to  the  other  side  to  Bethsaida.  To 
the  w'estem  Bethsaida,  of  Galilee,  John 
12 : 21.  The  name,  w hich  means  a 
house  of  fishing^  or  fishery^  could  easily 
be  applied  to  tw'O  places,  especially 
where  fishing  was  so  common  a busi- 
ness. Philip  (Luke  3:1)  may  have 
changed  the  name  of  the  north-eastern 
Bethsaida  (see  on  ver.  32)  to  Julias, 
after  the  daughter  of  the  emperor, 
among  other  rea>ons  because  he  would 
distinguish  it  from  that  of  the  same 
name  in  Galilee,  and  also  that  its  name 
might  more  become  its  dignity.  Dr. 
Thomson  {Land  and  the  Book,  vol.  ii., 
pp.  9,  29-32)  supiKJses  that  there  was 
but  one  place  of  this  name,  consisting 
of  two  parts,  the  one  on  the  east  and 
the  other  on  the  west  bank  of  the  Jor- 
dan. lie  speaks  of  ruins  near  the 


mouth  of  the  river,  which  indicate  a 
double  town.  He  supposes  that  the 
disciples  were  to  go  before  Jesus  to 
or  tow'ard  Bethsaida  on  the  other  side 
of  the  Jordan,  expecting  Jesus  to  join 
them  there  or  somewhere  along  the 
coast  after  dismissing  the  multitude. 
But  a violent  wind  beat  off  the  boat,  so 
that  they  w^ere  driven  away  from  near 
the  mouth  of  the  Jordan  dow  n toward 
the  plain  of  Gennesaret.  It  is  possible 
to  harmonize  the  references  to  Beth 
saida  in  the  Gospels  by  this  supposition. 
Yet  the  theory  of  tw^o  towns,  one  on 
the  north-east  and  the  other  on  the 
north-west,  seems  to  me  the  more  pro- 
bable. For, 

First.  The  north-eastern  Bethsaida 
(Julias)  is  evidently  referred  to  by  Luke 
(9  : 10),  in  the  vicinity  of  wdiieh  the 
feeding  of  the  five  thousand  took  place; 
and  by  Mark,  in  8 : 22,  where  Jesus,  on 
his  way  to  Coesarea  Philippi,  healed  a 
blind  man.  But  from  this  Bethsaida 
(Luke  9 : 10)  Mark,  iu  this  verse,  says, 
Jesus  constrained  his  disciples  to  em- 
bark and  go  before  to  the  other  side  of 
the  sea,  the  western  side,  to  Bithsaida. 
This  marks  a place  of  that  name  on  the 
wx*stern  side  of  the  sea.  We  can  hardly 
suppose  Jesus  to  have  meant  merely 
on  the  other  side  of  the  Jordan.  To  the 
other  side  w as  a common  expression  in 
reference  to  the  Sea  of  Galilee,  Matt.  8 : 
18,  28;  14  : 22  ; 16  : 5 ; Mark  4 : a5  ; 5 : 
21 ; 8 : 13.  Compare  ver.  53.  When 
Jordan  was  intended  it  w'as  distinctly 
named,  ch.  10  : 1 ; 3:8;  Matt.  4 : 15, 
25;  19  : 1. 

Second.  The  association  of  Bethsaida 
with  Chorazin  and  Capernaum  (between 
them)  by  our  Lord  (Matt.  11  : 21-23  ; 
Luke  10  : 2^3-15),  points  to  a place  of 
that  name  on  the  western  shore  of  the 
lake.  The  natural  inference  is  that 
these  three  cities  wxre  near  together  iu 
Galilee. 

Third.  The  comparison  of  Mark  G : 
45,  53  with  John  6 : 17,  21  leads  to  tlie 
same  conclusion.  The  disciples  “go 
before  to  tne  other  side  to  Bethsaida” 
(Mark  6:45);  were  going  “over  the 
sea  tow  ards  or  to  Capernaum’’  (John  6 ; 


126 


MARK  VI. 


A.D.  29. 


46  And  when  he  had  sent  them  away,  he  departed  into 
a mountain  to  pray. 

47  "And  when  even  was  come,  the  ship  was  in  the  " Mt.  14.  23;  John 

48  midst  of  the  sea,  and  he  alone  on  the  land.  And  he 
saw  them  toiling  in  rowing ; for  the  wind  was  contrary 


17) ; passing  over,  they  “ came  into  the 
land  of  Gennesaret”<(Mark  6 : 53) ; “ the 
ship  was  at  the  land  whither  they 
Aveiit,”  John  6 : 21.  The  natural  in- 
ferences are,  that  Capernaum  and  Beth- 
saida  were  in  the  same  immediate  vici- 
nity ; that  they  were  not  far  from  the 
plain  of  Gennesaret ; that  although 
Jesus  and  the  disciples  may  not  have 
landed  either  at  Capernaum  or  Beth- 
saida,  they  really  did  land  so  near  to 
them  that  it  could  be  styled  “the  land 
whither  they  went”  or  “were  going.” 
Compare  also  the  fact  that  the  next 
day  after  the  miracle  the  multitude 
came  to  Capernaum,  seeking  Jesus, 
John  6 : 24,  25,  59. 

Fourth.  Jerome  and  Eusebius  men- 
tion together  Bethsaida  and  Capernaum 
as  lying  on  the  shore  of  the  lake ; and 
Epiphanius  speaks  of  them  as  being 
not  far  distant  from  each  other.  Wili- 
bald  (A.D.  722),  who  visited  this  region, 
went  from  Magdala  to  Capernaum  ; 
thence  to  Bethsaida,  where  there  was 
“a  church  on  the  site  of  the  house”  of 
Andrew  and  Peter ; and  then  to  Chora- 
zin.  These  historical  references  con- 
firm the  conclusion  that  Bethsaida  of 
Galilee,  the  birthplace  of  Andrew,  Peter 
and  Philip  (John  1 : 45),  lay  upon  the 
western  shore  of  the  lake. 

“About  half  a mile  north  of  Caper- 
naum {Kahn  Mmyeh)  is  a beautiful  little 
bay,  with  a broad  margin  of  pearly 
sand.  At  its  northern  extremity  are 
fountains,  aqueducts,  and  half-ruined 
mills  ; and  scattered  round  them  are 
the  remains  of  an  old  town  called 
Tabighah.  There  is  every  reason  to 
believe  that  this  is  the  site  of  Beth- 
saida. (Robinson,  Bib.  Beft.  iii.  358  ff.) 
No  site  along  the  whole  shore  seems  so 
admirably  adapted  for  a fishing  town. 
Here  is  a bay  sheltered  by  hills  behind, 
and  projecting  bluffs  on  each  side,  and 
here  is  a smooth  sandy  beach,  such  as 
fishermen  delight  to  ground  their  boats 
upon.  The  strand  forms  a pleasant 
promenade,  and  so  far  answers  the  de- 
scription in  Mark  1 : 16-20.” — Prop. 
J.  L.  Porter,  Alexander' s Kitto'' s Cyclo.. 
vol.  i.,  p.  357. 


46.  When  he  had  sent  them 
away.  Rather,  taken  leave  of  them^ 
bade  them  farewell.  The  Greek  verb  is 
translated  “ bid  farewell”  in  Luke  9 : 
61  and  Acts  18  : 21 ; and  “ took  leave” 
in  Acts  18  : 18  and  2 Cor.  2 : 13.  Luke 
14  : 33  is  the  only  other  place  in  the 
New  Testament  where  it  is  found,  and 
there  translated  ‘ ‘ forsake. ” The  mean- 
ing here  is  clear.  He  took  leave  of 
the  people,  bidding  them  adieu,  while 
he  exercised  his  authority  in  dismissing 
them.  The  harmony  of  the  evangelists 
is  beautiful.  Matthew  (14 : 23) : “ When 
he  had  sent  away  {disnimed)  the  mul- 
titude ;”  John  (6  : 15) : “ He  departed 
{withdrev})  again  into  a mountain.” 
Mark  (vers.  45,  46):  “While  he  sent 
away  (dimdssed)  the  people.  And  when 
he  had  taken  leave  of  them.”  Thus  his 
authority,  his  kind  and  benignant  leave- 
taking,  and  his  peculiar  power  of  with- 
drawing when  he  desired,  are  brought 
to  view  as  exercised  by  him  on  this  oc- 
casion. Another  reason  for  sending 
away  the  disciples  first  is  also  sug- 
gested : he  could,  more  easily  than 
they,  withdraw  from  the  multitude. 

Into  a mountain  ; the  mountain 
or  highlands  which  rose  from  the  plain 
and  the  shore ; see  on  ver.  39 ; also  on 
3 : 13.  To  pray.  His  retirement  was 
not  for  rest,  but  for  prayer.  What  was 
the  burden  of  his  prayer  is  not  told  us. 
Doubtless  the  events  of  that  day  and 
the  disciples,  the  multitude,  their  desire 
to  make  him  king  (John  6 : 15),  and  his 
future  labors,  formed  a part. 

47.  When  even  was  come.  The 

second  evening  (see  on  ver.  35),  begin- 
ning with  sunset,  continuing  from 
about  six  till  nine  o’clock.  The  ship 
. • . in  the  midst  of  the  sea. 

Not  necessarily  in  its  center,  but  out  at 
sea,  at  some  distance  from  land,  in  its 
middle  portions.  He  alone.  Watch- 
ing and  praying.  Upon  the  land  ; pro- 
bably still  upon  the  mountain,  which 
that  night  formed  his  closet  for  secret 
prayer.  Matt.  6 : 6. 

48.  And  he  saw  them.  A vivid 
description  peculiar  to  Maik.  It  was 
dark,  John  6 ; 17 ; but  there  was  doubt- 


A.D.  29. 


MARK  VI. 


127 


unto  them : and  about  the  fourth  watch  of  the  night 
he  Cometh  unto  them,  ® walking  upon  the  sea;  and  "Job  9.  8. 
49  ^ would  have  passed  by  them.  But  when  they  saw  t Lk.  24.  28. 
him  walking  upon  the  sea,  they  supposed  it  had 


less  a moon,  it  being  near  the  Passover, 
so  that  the  little  ship  could  be  seen  by 
the  human  eye  from  the  mountainous 
shore.  At  first  the  disciples  had  a pro- 
spect of  a quick  and  easy  passage  ; but 
now  the  tempest  has  risen,  and  Jesus 
sees  them  toiling  in  rowing,  tor- 
mented^ distressed  in  I'owing^  their  bodies 
excited  and  wearied  with  the  violent 
exercise,  and  their  minds  witli  anxiety. 
For  the  wind.  “ A ^Teat  wind  that 
blew,”  John  6 : 18.  Was  contrary 
to  them  ; blowing  from  a westerly 
direction.  ” My  experience  in  tliis 
region  enables  me  to  sympathize  with 
the  disciples  in  their  long  night’s  con- 
test with  the  wind.  . . . The  sun 

had  scarcely  set  when  the  wind  began 
to  rush  down  toward  the  lake,  and  it 
continued  all  night  long  with  constantly 
increasing  violence,  so  that  when  we 
reached  the  shore  next  morning  the 
face  of  the  lake  was  like  a huge  boil- 
ing caldron.  The  wind  howled  down 
every  wady  from  the  north-cast  and 
east  with  such  fury  that  no  efibrts  of 
rowers  could  have  brought  a boat  to 
shore  at  any  point  along  the  coast. 
. . . To  understand  the  causes  of  these 
sudden  and  violent  tempests,  we  must 
remember  that  the  lake  lies  low — 
six  hundred  feet  lower  than  the  ocean  ; 
tliat  the  vast  and  naked  plateaus  of  the 
Jordan  rise  to  a great  height,  spreading 
back  to  the  wilds  of  the  Ilauran,  and 
upward  to  snowy  llermon ; that  the 
water-courses  have  cut  out  profound 
ravines  and  wild  gorges,  converging  to 
the  head  of  this  lake,  and  that  these 
act  like  gigantic  funnels  to  draw  down 
the  cold  wind  from  the  mountains.” — 
Tiio.MSON,  Land  and  the  Book^  vol.  ii., 
p.  82. 

About  the  fourth  Avatch  of  the 
night.  About  three  or  four  o’clock 
in  the  morning.  The  fourth  watch 
was  from  three  to  six  o’clock,  or  sun- 
rise. According  to  the  Roman  custom 
the  Jews  now  divided  the  night  into  four 
watches  of  al)out  three  hours  each,  ch. 
13  : 35.  At  an  earlier  period  they  had 
divided  the  night  into  three  e(iual  parts 
or  watches,  of  about  four  hours  each, 
called  “the  first  watch”  (Lam.  2 : 19), 


“the  middle  watch”  (Jud.  7 : 19),  “the 
morning  watch,”  1 Sam.  11  : 11.  At 
this  time,  when  they  were  twenty-five 
or  thirty  furlongs,  more  than  halfway 
across  (John  6 : 19),  Jesus  cometh 
unto  them  still  painfully  laboring 
against  the  adverse  wind.  Walking 
upon  the  sea.  The  silly  evasion  of 
those  who,  to  explain  away  the  miracle, 
would  translate  “ walking  on  the  shore 
of  the  sea,”  is  opposed  alike  to  the 
strict  and  natural  meaning  of  the  words, 
the  evident  design  and  form  of  the 
narrative  in  relating  a miracle,  and  the 
surprise  and  terror  of  the  disciples  at 
the  sight.  How  Jesus  could  have 
walked  on  the  water  we  are  not  in- 
formed, whether  he  suspended  the  law 
of  gravity  in  his  own  case,  or  counter- 
acted the  force  of  gravity  by  divine 
power,  or  made  the  waters  solid 
beneath  his  feet.  The  second  supposi- 
tion seems  to  me  the  most  plausible. 
But  he  was  divine,  and  the  laws  of 
nature  were  subject  to  him,  of  which  he 
could  easily  make  a use  wholly  un- 
known to  us. 

Would  have  passed  by  them, 

had  not  the  disciples  been  troubled  and 
cried  out  in  fear.  Jesus,  however, 
knew  that  the  disciples  would  see  him, 
and  what  would  be  the  effect  upon 
them.  This  was  therefore  a trial  of  their 
faith,  and  a means  of  exciting  prayer 
and  cries  for  help.  So  he  remained  two 
days  when  Mary  and  Martha  sent  him 
word  that  Lazarus  was  sick,  John  11  : 
6.  And  to  the  two  disciples  at  Emmaus 
he  made  as  though  he  would  go  further, 
Luke  24  : 28. 

49.  When  they  saw  him  walk- 
ing. And  they  seeing  him,  in  the  act 
of  walking  on  the  water.  It  is  implied 
that  this  was  when  the  disciples  first 
saw  him,  and  immediately  after.  But 
they  did  not  know  him,  but  supposed 
it  had  been  or  %vas  a spirit,  a ghost 
or  specter  ; an  apparition,  indicating  ap- 
proaching evil;  and  they  cried  out; 
uttered  loud  cries,  for  fear.  Matt. 
14  : 20  ; John  6 : 19.  Their  superstitious 
feelings  were  aroused,  and  they  gave 
vent  to  their  fear  in  indistinct  utter- 
ances and  incoherent  exclamations. 


128 


MARK  VI. 


A.D.  29, 


50  been  a spirit,  and  cried  out : for  they  all  saw  him, 
and  were  troubled.  And  immediately  he  talked 

with  them,  and  saith  unto  them,  “Be  of  ffood  cheer:  43.  2;  John 

51  it  is  I ; be  not  afraid.  And  he  went  up  unto  them  ‘ * ’ 

into  the  ship ; and  the  wind  ceased : and  they  were 

sore  amazed  in  themselves  beyond  measure,  and 

52  wondered.  For*  they  considered  not  the  miracle  of  * ch.  8. 17,  18. 

the  loaves ; for  their  heart  was  hardened.  ^ 3.  5 ; 16. 14. 


50.  For  they  all  saw  him.  They 
could  not  be  deceived  ; if  only  one 
had  seen  him  it  mi^ht  have  been  re- 
garded as  the  effect  of  the  imagination  ; 
but  all  see  the  same  object.  It  is  also 
rather  implied  that  they  recognized  the 
general  form  and  appearance  of  Jesus  ; 
but  as  they  had  left  him  behind,  and 
regarding  it  impossible  for  a human 
being  to  walk  on  the  water,  they 
thought  they  saw  a specter.  Ana 
were  troubled*  Agitated  and  greatly 
disturbed,  especially  with  fear  at  the 
sight.  Immediately  he  talked  Avith 
them.  He  no  longer  continues  to 
pass  by  them,  ver.  48.  They  are  suffi- 
ciently tried,  and  immediately  upon 
their  manifesting  their  terror  by  crying 
aloud,  Jesus  talked  with  them.  The 
familiar  and  tender  tones  of  his  voice 
indicate  who  he  is,  and  tend  at  once  to 
allay  their  fears.  His  words,  too,  were 
adapted  to  dispel  their  su])erstitioiis 
alarm.  Be  of  good  cheer.  Take 
courage.  It  is  I,  or  1 am  whom  you 
know  as  your  Lord  and  Teacher.  Be 
not  afraid, /ear  any  danger,  since 
1 am  here.  At  this  point  Matthew  re- 
lates the  incident  of  Peter’s  vain  desire 
and  attempt  to  imitate  his  Master  in 
walking  on  the  water.  Why  Mark  and 
John  should  have  omitted  it,  is  uncer- 
tain, and  cannot  in  this  world  be 
known.  But  this  is  certain,  that  only 
one  evangelist  under  the  direction  of 
inspiration  recorded  it. 

51.  Immediately  after  saving  the 
sinking  Peter,  who  obtained  permission 
to  come  to  him  (Matt.  14  : 28-31),  Jesus 
went  up  to  them  into  the  ship.  And 
the  wind  ceased  from  blowing, 
abated.  A miracle  similar  to  that  re- 
corded in  ch.  4 : 39.  Their  very  great 
astonishment  is  strongly  expressed. 
Sore,  exceedingly  amazed  in  them- 
selves beyond  measure,  or  vehe- 
mently. This  gives  us  a glimpse  at 
their  internal  amazement.  And  won- 
dered* A glimpse  at  their  external 


astonishment,  which  found  expression 
in  exclamations.  Yet  this  di^tinction 
between  the  internal  and  external  must 
not  be  pressed  too  closely.  “ They 
were  astonished  when  they  found  it  was 
Christ,  and  not  a spirit ; and  they  were 
more  amazed  at  his  walking  on  the  sea ; 
and  they  marvelled  still  more  abun- 
dantly when  they  observed  that  the  wind 
ceased  upon  his  coming  into  the  ship  ; 
their  amazement  was  beyond  expres- 
sion, and  therefore  a heap  of  words  are 
made  use  of  to  signify  it  by.” — John 
Gill. 

52.  The  reason  of  their  undue  aston- 
ishment is  given.  For  they  consid- 
ered, etc.  ; considered  not  on.  Vie  loaves^ 
undeistood  and  comprehended  not,  so 
as  to  infer  that  he  who  had  exercised  such 
power  over  the  loaves  could  exercise 
a similar  power  over  the  sea.  They  did 
not  perceive  nor  consider  that  all  the 
elements  of  nature  were  under  his  con- 
trol, those  of  water  as  well  as  those  of 
bread.  The  reason  of  this  want  of 
comprehension  is  given,  for  their 
heart  was  hardened,  dull,  sluggish, 
insensible,  so  as  not  to  recognize 
sufficiently  his  divine  power  and 
nature,  and  draw  just  inferences  from 
what  they  had  previously  witnessed. 
The  obtuseness  of  the  disciples  to  us 
seems  amazing;  but  it  may  be  ex- 
plained: (1.)  Their  false  Jewish  con- 
ceptions of  the  Messiah,  in  which  they 
had  been  trained  from  childhood.  (2.) 
Their  comparatively  unlettered  condi- 
tion ; their  minds  untrained  and  unfit- 
ted for  the  higher  spiritual  conceptions 
of  Christ  and  his  kingdom.  (3.)  Not 
being  illuminated  bv  the  Holy  Spirit, 
Luke  24  : 45,  49 ; John  20  : 22.  It  ap- 
pears to  have  been  in  the  divine  plan 
that  they  should  not  fully  apprehend 
Christ  and  his  kingdom  till  after  his 
resurrection.  Thus  the  great  truths  of 
redemption  appeared  the  more  glo- 
rious, and  the  gift  of  the  Spirit  the 
more  valuable. 


A.D.  29. 


MARK  VL 


129 


53  * And  when  they  had  passed  over,  they  came  into  * 34-36 ; 

the  land  of  Gennesaret,  and  drew  to  the  shore. 

54  And  wiien  tliey  were  come  out  of  the  ship,  straight- 

55  way  they  knew  him,  and  ran  through  that  whole 
region  round  about,  and  began  to  carry  about  in 
beds  those  that  were  sick,  where  they  heard  he  was. 

56  And  whithersoever  he  entered,  into  villages,  or 
cities,  or  country,  they  laid  the  sick  in  the  streets, 

and  besought  him  that  ‘‘they  might  touch  if  it  were  ® ch.  5.27, 28;  Mt. 
but  the  border  of  his  garment:  and  as  many  as  20;  Ac.  19. 12. 
touched  him  were  made  whole. 


53.  When  they  had  passed  over ; 

the  lake,  from  east  to  west.  Thus  they 
came  “to  the  other  side,”  ver.  45. 
Came  into  (io)  the  land  of  Gen- 
nesaret* A small  district  of  country 
or  plain  on  the  western  shore  of  the 
sea,  about  four  miles  long  and  two  and 
a half  broad,  extending  southward 
from  Khan  Minyeh^  one  of  the  sup- 
posed sites  of  Capernaum.  See  on  ch. 
1 : 21.  Its  modern  name  is  c/-Ghuweir, 
or  the  “ Little  Ghor.”  Josephus  graphi- 
cally describes  the  wonderful  beauty 
and  fertility  of  this  plain.  Professor 
Stanley  glowingly  says  : “ The  richness 
of  the  soil  displays  itself  in  magnificent 
corn-fields  ; whilst  along  the  shore  rises 
a thick  jungle  of  thorn  and  oleander, 
abounding  in  birds  of  brilliant  colors 
and  various  forms ; the  whole  producing 
an  impression  such  as,  to  the  traveler 
of  modern  days,  recalls  instantly  the 
valley  of  the  Nile.”  The  fine  tem- 
perature arises  from  the  fact  that  the 
plain  is  almost  on  a level  with  the  sea, 
and  is  therefore  more  than  six  hundred 
feet  below  the  ocean.  See  on  ch.  1 : 16. 
Gennesaret  is  probably  a corruption  of 
Chinnereth,  the  name  of  a fenced  city 
and  small  district  west  of  the  sea,  Josh. 
19  : 35.  Some  suppose  it  to  have  been 
the  ancient  name  of  Tiberias.  From  it 
the  lake  derived  one  of  its  names. 

And  drew  to  the  shore.  Rather, 
Came  to  anchor^  anchored  there.  The}’' 
were  soon  at  the  end  of  their  voyage 
after  the  wind  ceased.  “And  imme- 
diately,” says  John  (6  : 21),  “they  were 
at  the  land  whither  they  were  goiug,” 
which  would  seem  to  indicate  that 
though  they  may  not  have  anchored 
either  at  Betlisaida  (ver.  45)  or  Caper- 
naum (John  6 : 17),  yet  these  places 
w'ere  not  very  far  out  of  their  way. 

54.  It  would  seem  from  tlie  descrip- 
tion that  follows  that  Jesus  and  his  dis- 


ciples landed  at  a somewhat  retired 
spot.  No  name  is  given  the  place  ; the 
people  of  the  region  around  bring  their 
sick  to  Jesus  (compare  Matt.  14  : 35)  ; 
villages  and  towns  are  mentioned 
through  which  he  passed.  When 
they  were  come  out*  Had  landed. 
Straightway  they  knew  him* 
Those  that  saw  him,  the  men  of  the 
place  (Matt.  14  : 35),  inhabiting  the 
plain  and  living  in  that  vicinity  ; they 
immediately  recognized  him.  By  his 
residence  at  Capernaum,  and  his  public 
ministry  in  all  the  towns  and  villages  of 
that  whole  region,  he  had  become  gen- 
erally known. 

It  was  early  in  the  morning  (see  John 
6 : 21  in  preceding  verse) ; but  anchor- 
ing the  vessel  and  embarking  would 
attract  the  attention  of  the  inhabitants. 

55.  We  have  a vivid  description  in 
this  verse  of  the  excitement  among  the 
people  of  that  rural  district.  Round 
about  should  be  omitted,  according  to 
the  highest  critical  authorities.  They 
ran  through  that  whole  region, 
spreading  the  news  all  over  the  plain 
(Matt.  14  : 35),  and  without  delay  began 
to  carry  about,  some  one  w'ay  and 
some  another,  and  some  missing  him 
and  following  after,  in  beds,  on  small 
light  co?^c7^e6*  (see  on  ch.  2:4),  those 
that  were  sick  to  the  places  where 
they  heard  he  was*  It  is  implied 
that  Jesus  passed  through  that  region 
with  but  little  delay,  and  that  the  peo- 
ple directed  their  course  in  the  direc- 
tion where  he  was  reported  to  be. 
They  would  therefore  carry  about  their 
sick,  this  way  or  that,  according  to 
every  fresh  report ; and  doubtless,  occa- 
sionally missing  him  from  wrong  infor- 
mation, would  follow  him  from  one 
place  to  another. 

56.  Whithersoever*  Wherever  he 
went,  the  same  intense  desire  for  being 


130 


MARK  VI. 


A.D.  29. 


liealed  was  , manifested  immediately 
upon  his  coming.  Country  ; the  fields 
outside  of  cities  and  villages,  among 
the  farms,  ver.  36.  In  the  streets* 
Kather,  i7i  the  market-places.  Places  of 
public  resort.  Any  thoroughfare,  open 
place  or  public  square  where  people 
met  together  for  business  or  conversa- 
tion. In  cities  they  were  generally  just 
inside  the  gates.  Their  intense  earnest- 
ness is  seen  not  only  in  laying  their 
sick  in  the  market-places,  but  also  in 
that  they  besought  him  that  the  sick 
might  touch  if  it  were  but  the  border 
ov  fringe  of  his  garment*  The  fringe 
was  commanded  to  be  worn  as  a badge 
of  an  Israelite,  Nurn.  15  : 38.  This 
gives  a vivid  view  of  the  faith  of  the 
people  in  Christ’s  power  to  heal.  There 
was  doubtless  some  superstition  in  the 
people,  but  faith  can  exist  even  with 
superstition.  Their  to?ich  gave  a prac- 
tical manifestation  of  their  faith,  and 
at  the  same  time  kept  before  them  the 
fact  that  Jesus  was  the  author  of  the 
healing.  The  effect  was  more  exten- 
sive and  impressive  by  keeping  a visible 
connection  between  the  healer  and  the 
healed.  None  touched  him  in  vain. 
All  who  did  so  were  made  whole, 
restored  to  health.  We  get  a glimpse 
here  of  the  many  miracles  performed 
by  Jesus  during  his  public  ministry,  ch. 
1 : 32-34.  One  of  the  cities  was  Ca- 
pernaum, where  those  who  had  been 
fed  the  day  before,  sought  and  found 
Jesus  ; and  he  delivered  them  a dis- 
course on  the  bread  of  heaven,  John 
6 : 22-71. 


Remarks. 

1.  Learn  from  Jesus  to  faithfully 
discharge  the  religious  duties  you  owe 
to  your  friends  and  kindred,  ver.  1 ; ch. 
5 : 19 ; Luke  4 : 16  ; 24  : 47. 

2.  Make  repeated  efforts  to  save  even 
the  most  violent  opposers  of  the  gos- 
pel, ver.  2 ; Luke  4 : 28,  29 ; 13  : 34  ; 
Rom.  5 : 6. 

3.  Many  hear  the  gospel  only  to  ad- 
mire or  wonder,  excuse  themselves  or 
find  fault,  and  thus  perish,  ver.  2 ; Luke 
4 : 23 ; Acts  13  : 41  ; Heb.  4 : 2. 

4.  Jesus  honored  honest  labor  by  en- 
gaging in  it  himself,  ver.  3 ; Luke  2 : 51 ; 
Acts  18  : 3. 

5.  We  should  not  judge  others  by 
their  outward  condition,  circumstances 
and  relations,  but  by  what  they  really 


show  themselves  to  be,  vers.  2,  3 ; 1 
Sam.  16  : 7 ; Matt.  7 : 20 ; James  1 : 1-4. 

6.  Great  religious  privileges  are  very 
generally  undervalued.  So  great  is 
human  deiwavity  that  even  familiarity 
with  them  too  often  breeds  contempt, 
vers.  2-4 ; John  12  : 37,  38  ; Rom.  10  : 21. 

7.  Many  would  explain  the  works  of 
Christ  and  of  the  Spirit  and  the  power 
of  the  gospel  by  natural  causes,  and 
when  they  fail  are  offended,  ver.  3 ; 
Acts  17  : 32. 

8.  Unbelief  is  a terrible  sin.  It  robs 
Jesus  of  the  glory  of  whathe  has  done, 
and  deprives  us  of  the  good  he  would 
do,  vers.  5,  6 ; ch.  16  : 16 : Matt.  13  : 58: 
17  : 17-20. 

9.  It  is  often  best  for  Christian  la- 
borers to  go  forth  two  by  two,  ver.  7 ; 
Imke  10  : 1 ; Eccle.  4 : 9-12 ; Acts  3 : 
1 ; 11  : 30  ; 15  : 39,  40. 

10.  Christ  calls  those  to  preach  the 
gospel  who  are  adapted  to  the  work, 
and  qualifies  them  with  gifts  and  graces. 
This,  however,  does  not  preclude  the 
necessity  of  mental  discipline,  ver.  7; 
1 Tim:  3 : 2 ; 4 : 13  ; 2 Tim.  2 : 24. 

11.  Ministers  of  the  gospel  should  go 
forth  to  their  work  in  humble  depend- 
ence, trusting  that  he  for  whom  they 
labor  will  provide  from  time  to  time  ail 
that  may  be  necessaiy,  vers.  8:9; 

1 Cor.  9 : 8-11 ; 3 John  7. 

12.  Ministers  should  not  be  gossips, 
but  quiet,  peaceful,  and  intent  upon 
their  work,  ver.  10 ; 1 Tim  3 : 3;  2 Tim. 

2 : 22-25  ; Tit.  1 : 7-10. 

13.  The  acts  as  well  as  the  words  of 
God’s  faithful  servants  will  rise  up  in 
judgment  against  the  rejecters  of  the 
gospel,  ver.  11 ; Acts  13  : 51. 

14.  How  terrible  the  doom  of  those 
who  will  not  receive  nor  hear  Christ’s 
messengers ! Ver.  11 ; Matt.  25  : 41,  45. 

15.  Repcntence  is  the  sinner’s  first 
duty,  ver.  12 ; ch.  1 : 15 ; Acts  3 : 19. 

16.  Ministers  should  strive  to  do  good 
both  to  the  bodies  and  souls  of  men, 
vers.  12,  13 ; Acts  3 : 6,  7. 

17.  How  great  the  power  of  truth 
over  the  conscience!  Even  the  volup- 
tuous Herod  feels  it,  vers.  14,  16,  20, 
26 ; Acts  24  : 25  ; 26  : 27,  28. 

18.  Men  have  been  ever  ready  to  sup- 
pose Jesus  to  be  what  he  is  not,  ver. 
15;  Matt.  16  : 14;  1 Cor.  1 : 23;  John 
2 : 22  ; 4:3. 

19.  A guilty  conscience  is  the  sinner’s 
tormentor,  ver.  16  ; Matt.  27  : 3-5  ; 
John  8 : 9. 

20.  The  faithful  minister  should  re- 


A.D.  29. 


MARK  VI. 


131 


buke  sin  in  high  as  well  as  humble 
places,  vers.  17,  18  ; 1 Kings  20  : 20, 
22 ; Prov.  28  : 23;  Gal.  2 : 11,  14. 

21.  Faithful  reprovers  must  expect 
the  hatred  of.  those  who  still  cling  to 
their  sins,  vers.  17-19;  1 Kings  22  : 8 ; 
John  3 : 20  ; 2 Tim.  3 : 12. 

22.  People  may  go  far  in  external 
religion,  yet  be  slaves  to  sin,  and  miss 
of  salvation,  vers.  17-20  ; eh.  10  : 22 ; 
Ps.  100  : 12-14  ; Ezek.  33  : 31,  32. 

23.  Woman  through  grace  becomes 
an  angel  of  mercy,  but  through  sin  a 
demon  of  wrath,  vers.  19,  24 ; 1 Kings 
19  : 2 ; 21  : 25  ; Ezek.  7 : 26. 

24.  The  festivities  of  the  world  open 
large  and  convenient  channels  to  temp- 
tation and  sin,  ver.  21 ; Dan.  5 : 1-5  ; 
James  5 : 5,  6 ; 2 Pet.  2 : 12-14. 

25.  Worldly  amusements  are  intoxi- 
cating. Dancing  led  Herod  to  a rash 
oath,  and  then  to  murder,  ver.  22;  Job 
21  : 11-15. 

26.  Rash  oaths  and  promises  are  sin- 
ful. No  one  has  a right  to  make  them, 
ver.  23  ; Exod.  20  : 7 ; Lev.  5 : 4-6 ; 
1 Sam.  14  : 24-28  ; Eccle.  5 : 2. 

27.  How  great  the  influence  of  a mo- 
ther for  good  or  evil,  ver.  23,  24 ; 
1 Kings  22  : 52 ; Prov.  31 : 1 ; 2 Tim. 
1:5;  3 : 15. 

28.  The  fear  of  man  leads  many  into 
great  sorrow  and  destruction,  ver.  26 ; 
Prov.  29  : 25. 

29.  Sin  is  degrading,  progressive  and 
enslaving.  Herod  and  Herodias  were 
at  first  unlawfully  married  ; at  length 
they  imbue  their  hands  in  innocent 
blood,  vers.  17-29;  2 Tim.  3 : 13;  James 
1 : 15. 

30.  Notoriety  has  its  dangers.  By 
coming  in  contact  with  Herod,  John 
was  imprisoned  and  put  to  death,  vers. 
14-28 ; Acts  6 : 8-12  ; 12  : 1-3. 

31.  Behold  what  reward  some  of 
God’s  best  serv'ants  receive  in  this 
world,  vers.  27,  28  ; Acts  7 : 59 ; 12  : 2 ; 

1 Cor.  4 : 9-13 ; 2 Tim.  4 : 6-8. 

32.  They  who  treat  with  becoming 
respect  the  dead  bodies  of  saints  are 
not  forgotten,  ver.  29 ; ch.  14  : 6-9 ; 
Acts  8 : 2. 

33.  We  should  daily  in  our  prayers 
give  an  account  of  our  labors  to  Jesus, 
ver.  30 ; Acts  6:4;  2 Cor.  5 : 10. 

34.  The  overworked  minister  or 
Christian  should  seek  rest  by  a change 
of  scenes  and  labors,  ver.  31  ; ch.  4 :34. 

35.  There  is  no  perfect  rest  in  this 
world,  vers.  32,  33 ; Ps.  55  : 6 ; Mic. 

2 : 10 ; Hcb.  4:9. 


36.  We  should  never  under  any  cir- 
cumstances withhold  our  pity  from 
the  spiritually  destitute  and  ignorant, 
ver.  34 ; Zech.  7:9;  Rom.  15  : 3. 

37.  Jesus  will  not  permit  any  to  seek 
him  in  vain,  ver.  34  ; John  6 : 37  ; 10  : 
11 ; Heb.  13  : 8. 

38.  Jesus  is  far  more  compassionate 
than  it  is  possible  for  his  people  to  be, 
vers.  35-37 ; Luke  18  : 39-42  ; Ps.  103  : 
11,  13. 

39.  We  can  the  better  do  good  to  the 
souls  of  many  by  first  doing  their 
bodies  good,  vers.  37-39 ; Heb.  13  : 16. 

40.  In  straitened  circumstances,  and 
even  in  poverty,  we  sliould  practice 
Christian  benevolence,  trusting  in 
Christ,  who  can  make  the  desert  teem 
with  plenty,  vers.  37-42 ; 1 Cor.  16  : 
1,  2 ; Ps.  78  : 19-22  ; 107  : 33-37  ; Isa. 
32  : 8. 

41.  Whatever  Jesus  directs  we  should 
do,  confiding  in  his  wisdom  and  power, 
vers.  37,  42,  43  ; ch.  3 : 5 ; Matt.  6 : 33. 

42.  Christ  by  example  commends  to 
us  a due  regard  to  order  and  system, 
vers.  39,  40 ; 1 Cor.  14  : 33,  40 ; Tit.  1 : 
5 ; Acts  6 : 1-4:. 

43.  Before  partaking  of  food  we 
should  give  thanks  to  God  and  crave 
his  blessing,  ver.  41 ; ch.  8 : 6 ; Eph. 
5:20;  1 Tim.  4 : 4,  5. 

44.  We  should  be  careful  and  not 
waste  either  our  temporal  or  spiritual 
blessings,  ver.  43 ; ch.  8 : 8 ; Matt.  7 : 6, 

45.  The  world  is  a spiritual  desert; 
but  Christ  is  the  living  bread,  and  suf- 
ficient for  all,  vers.  41-44;  John  6 : 35. 

46.  Christ’s  way  is  the  right  and  best 
way,  but  often  contrary  to  the  inclina- 
tions of  his  people,  ver.  45 ; ch.  10  : 
29  ; Matt.  16  : 24. 

47.  Like  Jesus,  we  should  be  much 
in  prayer,  ver.  46 ; Luke  6 : 12 ; 9 : 28 ; 
22  : 40 ; Gal.  4 : 12  ; James  4 : 2. 

48.  Jesus  never  loses  sight  of  his 
people  in  this  sea  of  strife  ; in  due  time 
he  will  come  to  their  relief,  ver.  48; 

1 Cor.  10  : 13  ; Ps.  78  : 19-22  ; Heb.  13  : 
5,  6. 

49.  Jesus  tries  our  faith.  That  which 
at  first  seems  threatening  with  destruc- 
tion often  turns  out  to  be  full  of  mercy, 
ver.  48-50 ; Rev.  1 : 17,  18  ; Isa.  43  : 1, 

2 ; Ps.  119  : 67. 

50.  Superstition  shows  that  there  is 
something  within  man  that  testifies  to 
a world  beyond  the  grave,  ver.  49 ; 
Luke  24  : 37: 

51.  When  Christ  comes  among  his 
l)eople  and  takes  possession  of  the 


132 


MARK  VII. 


A.D.  29. 


Discourse  on  eating  with  unwashed  hands. 

VII.  THEN  ^ came  together  unto  him  the  Pharisees,  **  Mt.  15.  i ; Lk.  ii. 
and  certain  of  the  scribes,  which  came  from  Jerusa- 
2 lem.  And  when  they  saw  some  of  his  disciples  eat 
bread  with  defiled,  that  is  to  say,  with  unwashen, 


soul,  human  passions  are  stilled  and 
opposition  banished,  ver.  51 ; Eph.  2 : 
4— b. 

52.  Trials  are  needed  as  well  as  bless- 
ings ; the  storm  as  well  as  the  bread, 
ver.  51,  52 ; Isa.  1:3:2  Cor.  12  : 7 : 
Heb.  12  : 11. 

53.  Beware  lest  Christ’s  blessings 
only  harden  your  hearts,  ver.  52;  ch. 
16  : 14  ; Ps.  106  : 13  ; Heb.  3 : 7-13  ; 4 : 1. 

54.  Get  a spiritual  acquaintance  with 
Jesus,  so  as  trul}'  to  know  him,  ver. 
54  ; John  17  : 3 ; Phil.  3 : 10 ; 1 John 
5 : 13,  20. 

55.  Be  in  earnest  to  bring  all  you  can 
to  Jesus,  in  order  that  you  may  expe- 
rience his  saving  power,  ver.  55,  56; 
1 Cor.  9 : 22 ; 1 Tim.  4 : 16. 

56.  Personal  faith  is  necessary  to  sal- 
vation. As  many  as  touched  him  were 
made  whole,  ver.  56  ; ch.  16  : 16 ; Rom. 
10  : 10. 

CHAPTER  VII. 

At  the  beginning  of  this  chapter, 
Mark  gives  us  a fresh  glimpse  of  the 
organized  opposition  of  the  Pharisees 
against  Jesus.  See  on  ch.  3.  The 
scribes  and  Pharisees  make  his  uncere- 
monious practice  of  eating  with  un- 
washen hands  the  object  of  their  at- 
tack. The  authoritative  reply  of  Jesus 
is  given,  and  his  instructions  on  defile- 
ment to  the  people  and  to  his  own  dis- 
ciples. Jesus  then  prudently  withdraws 
and  visits  the  Gentile  world,  and  per- 
forms a miracle  upon  a Gentile.  Re- 
turning to  the  eastern  side  of  the  Sea 
of  Galilee,  he  heals  a deaf  and  dumb 
man  in  Decapolis,  which  is  related  only 
by  this  evangelist. 

Between  the  events  of  this  and  the 
preceding  chapter  were  Christ’s  dis- 
course at  Capernaum  (John  6 : 22-71), 
and  the  third  Passover  of  his  public 
ministry  (April  17th,  A.D.  29),  which 
he  did  not  attend,  John  6:4;  7 : 1. 
Tlie  incidents  here  related  probably 
took  place  between  the  latter  part  of 
April  and  the  first  part  of  June. 

1-23  On  unwashen  hands.  The 


TRADITION  OF  THE  ELDERS.  MORAL 
AND  PHYSICAL  DEFILEMENT.  To  the 
scribes  and  Pharisees  and  to  the  people ; 
in  private  to  his  disciples.  Matt.  15  : 
1-  20.  The  account  of  Mark  is  in  seve- 
ralrespects  the  fullest,  and  very  much 
what  we  would  expect  from  one  writing 
under  the  direction  of  Peter. 

1.  Then.  Rather,  And  there.  The 
connection  with  the  preceding  chapter 
is  not  close.  The  natural  inference 
is  that  Jesus  was  still  in  Galilee,  yet 
several  days  and  many  incidents  could 
have  intervened  of  which  we  have  here 
no  account.  He  may  have  been  at 
Capernaum.  Pharisees.  See  on  ch. 
2 : 16.  Scribes.  See  on  ch.  1 : 22. 
They  were  probably  Pharisees.  Came 
together  unto  him.  An  understand- 
ing among  themselves  and  a definite 
object  is  here  implied.  Some  suppose 
that  they  were  a formal  deputation, 
such  as  once  visited  John  the  Baptist, 
John  1 : 19.  This  is  possibly,  though 
not  necessarily,  implied.  Who  came 
from  Jerusalem.  They  most  proba- 
bly belonged  there.  Disappointed  in 
not  seeing  Jesus  at  the  Passover  (John 
6 : 4;  7 : 1),  they  probably  came  to 
Galilee  to  watch  his  movements  and  to 
conspire  against  him.  They  may  have 
been  sent  by  the  Sanhedrim,  or,  at 
least,  they  very  probably  came  with 
the  knowledge  and  approval  of  that 
body. 

2.  And  when  they  saw;  or.  And 

seeing  some  of  his  disciples  eat.,  etc.  How 
closely  these  scribes  and  Pharisees 
watch  him  ! They  inspect  the  private 
acts  of  his  disciples ; they  discover 
some  of  them  eating,  very  likely  a 
little  food  to  satisfy  hunger,  and  not  a 
formal  meal,  without  any  previous  wash- 
ing. With  defiled^  literally,  loith 
common.,  ceremoiiiallv  unclean.  Acts, 
10  : 14,  15,  28;  11  : 8.  ‘'That  is.  Mark 
throws  in  an  explanation  for  his  Gentile 
readers.  With  unwashen  hands. 
Ceremonially  impure.  There  is  no  re- 
ference to  personal  cleanliness.  The 
disciples  were  probably  as  cleanly  in 
their  habits  as  the  Pharisees,  but  re- 


A.D.  29. 


MARK  VII. 


133 


3 hands,  they  found  fault.  For  the  Pharisees,  and  all 
the  Jews,  except  they  wash  tlieir  hands  oft,  eat  not, 


garded  the  ceremonial  washing  of 
hands  already  clean  unnecessary.  As 
the  Jews  used  their  hands  in ’eating 
without  knives  and  forks,  it  was  very 
necessary  that  they  should  be  clean. 
The  Pharisees  transformed  the  wash- 
ing of  hands  into  a religious  act,  and 
laid  down  rules  for  its  performance. 
The  disciples  did  not  follow  them  in 
this,  but  probably  washed  their  hands 
in  a common  way,  whenever  necessary. 
They  found  fault*  The  word  thus 
translated  is  omitted  by  the  oldest 
manuscripts.  It,  however,  states  an 
implied  fact,  and  has  some  manuscript 
support. 

3.  Mark  wrote  for  Gentile  readers, 
and  therefore  explains  still  further  the 
traditional  usages  of  the  Jews  in  re- 
gard to  washing  before  eating.  Mat- 
thew, who  wrote  specially  for  Jews, 
had  no  need  of  doing  this.  All  the 
Jews.  The  Pharisees  especially,  and 
indeed  the  Jews  generally,  although 
the  Sadducees  appear  to  have  been  less 
strict  and  rigid.  Except  they  wash 
their  hands  oft.  Literally,  Excejyt 
they  wash  their  hands  with  the  fist ; that 
is,  i-ubbing  them  with  the  fist^  with  the 
whole  hand,  and  not  merely  with  the 
fingers,  or,  more  probably,  with  the 
clenched  hand  or  fist.  “Not  merely 
dipping  the  fingers  or  hand  in  water  as 
a sign  of  ablution,  but  rubbing  the 
hands  together  as  a ball  or  fist,  in  the 
usual  Oriental  manner  when  water  is 
poured  over  them,  2 Kings  3 — 

Dr.  Robinson,  Lex.  There  is,  doubt- 
less, some  reference  to  the  peculiar 
manner  of  ceremonial  washing  the 
hands,  which  the  disciples  did  not  ob- 
serve. There  is  also  an  idea  of  care- 
fulness and  thoroughness  connected 
with  the  expression,  and  hence  the 
meaning  can  be  generally  and  popu- 
larly expressed,  with  Alford  and 
others,  ^'‘diligently;'''  or  better,  with 
the  Bible  Union  Version,  ^'carefidly 
wash  their  hands.”  Wash.  The  word 
thus  translated  corresponds  well  with 
our  word  wash^  and  is  used  with  refer- 
ence to  some  part  of  the  body,  as  the 
face  (Matt.  0 : 17),  the  feet  (John  13  : 
5,  6,  8,  10,  12,  14),  hands.  Matt.  15:2. 
It  does  not  point  to  any  particular 
mode  of  washing.  A different  word  is 
Uaed  in  the  next  verse. 


I Eat  not.  According  to  the  Talmud : 
“ He  who  cats  bread  with  unwashcn 
hands  is  as  if  he  were  to  commit  forni- 
^ cation  ; and  he  that  despiseth  washing 
j of  hands  shall  be  rooted  out  of  the 
world.”  It  is  recorded  to  the  praise  of 
: Rabbi  Akiba,  being  imprisoned,  that 
I he  preferred  to  die,  using  what  little 
: water  he  had  in  washing  his  hands,  in- 
stead of  drinking  it. 

I Holding*  Adhering  to  and  prac- 
! ticing.  Tradition.  The  oral  law 
I which  the  Jews  pretended  was  handed 
i down  from  Moses,  through  Joshua,  the 
judges,  and  the  prophets.  At  the  time 
I of  our  Saviour  it  was  not  reduced  to 
I writing.  It  was  afterward  compiled 
I in  the  Mishna,  or  second  law,  by  Rabbi 
j Jehudah,  a Jew  of  great  wealth  and 
I influence,  in  the  latter  part  of  the 
i second  century.  Two  commentaries 
were  added,  the  Gemara  of  Jerusalem, 
completed  not  later  than  the  middle  of 
: the  fourth  century,  and  the  Gemara  of 
Babylon,  completed  about  A.D.  500. 
These  three  constitute  the  Talmud. 
The  Jews  attached  more  importance  to 
their  traditions  than  even  to  their  writ- 
ten law.  According  to  the  Talmud: 

I “ The  words  of  the  scribes  are  lovelier 
I than  the  words  of  the  law.  . . . The 
I words  of  the  elders  are  weightier  than 
I the  words  of  the  prophets.”  The  Phari- 
sees had  charged  Jesus  with  violating 
i the  written  law  (ch.  2 : 24;  3 : 1-6) ; 
now  they  charge  him  with  violating  the 
i tradition  of  the  elders,  than  which  in 
their  estimation  nothing  could  be  more 
authoritative  and  binding.  Yet  they 
come  not  out  frankly  against  him,  but 
against  his  disciples,  ver.  5.  Elders* 
This  term  was  first  applied  to  men  of 
age,  elderly  men  (Gen.  24  : 2 ; 50  : 7), 
and  as  persons  of  ripe  age  and  ex- 
perience would  naturally  be  called  to 
the  management  of  public  affairs  (Josh. 
24  : 31),  it  afterward  became  an  ollicial 
title,  Exod.  3 : 16  ; 4 : 29  ; 19  : 7;  24  : 
1,  9.  The  office  grew  out  of  the  patri- 
archial  system.  Among  the  Arabs  of 
the  present  day  the  sheikh  (the  old  man) 
is  the  highest  authority  in  the  tribe. 
Their  authority  was  great,  though  un- 
defined, Josh.  9 : 18;  1 Sam.  8:4,  5. 
They  continued  during  all  the  political 
changes  of  the  Jews  ; under  the  kings, 
1 Kings  12 : 6 ; 20  : 8 ; during  the  cap- 


134 


MARK  VIL 


A.D.  29, 


4 holding  the  tradition  of  the  elders.  And  when  they 
come  from  the  market,  except  they  wash,  they  eat 
not.  And  many  other  things  there  be,  which  they 
have  received  to  hold,  as  the  washing  of  cups,  and 


tivity,  Jer.  29 : 1 ; Ezek.  21 ; and  after 
the  return,  Ezra  10 : 8,  14.  In  the 
time  of  Christ  a portion  of  the  San- 
hedrim was  chosen  from  among  the 
elders,  ch.  8 : 31 ; 11 : 27 ; 14  : 43,  53 ; 
15  : 1.  In  this  verse  the  term  elders 
applies  to  the  ancients^  the  fathers  of 
the  nation,  to  whom  it  was  supposed 
the  oral  law  had  been  given.  Compare 
Matt.  5 : 21 ; Heb.  11  : 2. 

4.  From  the  market.  Where  the 
whole  body  was  in  great  danger  of  be- 
ing defiled  by  coming  in  contact  with 
all  classes,  many  of  whom  might  be  un- 
clean. Market  must  not  be  restrieted 
to  a mere  place  for  buying  provisions, 
but  denotes  a place  of  general  resort  for 
business  and  conversation.  See  on  ch. 
6 : 56. 

Except  they  wash.  Rather,  Ex- 
cept they  immerse  themselves^  or  bathe. 
The  Greek  word  used  is  haptizo;  its 
signification,  construction  and  the  con- 
necting circumstances  demand  the  idea 
of  dipping  or  immersing  themselves, 
thus  taking  a bath.  See  on  ch.  1 : 4. 
The  learned  Lutheran  scholar.  Dr. 
Meyer  (Commentary  on  Mark,  5th 
edition,  p.  95),  on  this  verse  says  that 
the  word  “is  not  to  be  understood 
of  the  washing  of  the  hands,  but  of 
immersion,  which  the  word  means 
throughout  in  the  classics  and  in  the 
New  Testament ; and  therefore  here, 
according  to  the  context,  ‘to  take  a 
bath.’  So  also  Luke  11  : 38.”  The  same 
is  expressed  by  DeWette,  Fritzsche, 
Winer,  Sophocles,  and  others.  Some 
suppose  Mark  here  to  refer  to  washing 
by  immersion  those  things  which  had 
been  purchased  and  brought  from 
market.  But  the  view  just  stated  is  the 
most  natural  and  better  suits  the  con- 
nection and  circumstances.  Dr.  Co- 
nant,  in  his  exhaustive  treatise  on  the 
Meaning  and  Use  of  Baptizem  (sect.  iv. 
4),  says:  “ In  Mark  7 : 3,  4,  it  is  said 
that  the  Pharisees  ‘ eat  not’  {i.  e.  never 
eat)  ‘ except  they  wash  their  hands,’ 
these  being  always  liable  to  ceremonial 
defilement ; and  that  when  they  come 
from  a public  place,  as  the  market 
(the  whole  body  having  been  exposed), 
‘except  they  immerse  (baptize)  them- 
selves, they  eat  not.’  In  the  former 


case  the  writer  uses  the  appropriate 
word  {niptein)  for  Avashing  any  portion 
of  the  body  ; as  the  face  (Matt.  6 : 17), 
the  hands  (Matt.  15  : 2),  the  feet  (John 
13  : 5).  In  the  latter  he  uses,  in  dis- 
tinction from  it,  the  word  baptizein^ 
which  by  constant  usage  expressed  an 
entire  submersion  of  the  object  spoken 
of.  As  there  is  no  limitation  (‘  they  im- 
merse themselves’),  the  whole  body  of 
course  is  meant.” 

The  usages  of  the  Jews  were  in  har- 
mony with  the  meaning  of  this  passage. 
“ For  ‘ if  the  Pharisees  touched  but  the 
garments  of  the  common  people,  they 
were  defiled,  . . . and  needed  im- 

mersion ; ’ and  were  obliged  to  it. 
Hence  when  they  walked  the  streets, 
they  walked  on  the  sides  of  the  way, 
that  they  might  not  be  defiled  by  touch- 
ing the  com mon  people.  ” {Maimonides^ 
Misn.  Chagiga,  2,  7 ; Hilch.  Abot  Tu- 
maot,  13,  8). — Dr.  John  Gill. 

The  means  of  bathing  and  the  sup- 
ply of  water  in  tanks  (reservoirs)  within 
and  around  Jerusalem  were  abundant. 
Synagogues  at  the  present  day  in  Jeru- 
salem and  other  parts  of  the  East  are 
furnished  with  large  bathing- rooms. 
Compare  John  13:10,  “He  that  is 
washed,”  ov  bathed^  “ncedeth  not  save 
to  wash  his  feet,”  referring,  doubtless, 
to  bathing^  especially  before  partaking 
of  the  Passover-meal. 

Mark  adds  that  there  were  many 
other  like  usages  which  the  Pharisees 
had  received  by  tradition  to  hold, 
to  adhere  to  and  practice.  Washing. 
Literally,  immersion.  Compare  Lev. 
11  : 32.  The  word  in  the  Greek  is  the 
plural  baptismouSy  a noun  derived  from 
the  verb  baptizOy  and  found  only  three 
times  in  the  New  Testament  outside  of 
this  verse,  ver.  8 ; Heb.  6:2;  9 : 10. 
The  kindred  noun  baptisma  is  the  one 
generally  applied  to  the  rite  of  baptism. 
Cups.  Drinking-vessels.  Pots.  Con- 
taining about  a pint.  The  Greek  word 
used  is  derived  from  the  Latin  sextarins, 
denoting  a sixth  part  of  some  larger 
measure.  Here  is  another  indication 
that  Mark  wrote  for  Roman  or  Gentile 
readers.  Brazen  vessels.  Of  cop- 
per or  brass,  probably  small  household 
vessels  somewhat  larger  than  the  cups 


A.D.  29. 


MARK  VII. 


135 


5 pots,  brazen  vessels,  and  of  tables.  ® Then  the 
Pharisees  and  scribes  asked  him.  Why  walk  not  tliy 
disciples  according  to  ^ the  tradition  of  the  elders, 
but  eat  bread  with  unwashen  hands  ? 

6 He  answered  and  said  unto  them.  Well  hath  Esaias 
prophesied  of  you  hypocrites,  as  it  is  written,  ^ ‘ This 
people  honoureth  me  with  their  lips,  but  their  heart 

7 is  far  from  me.  Howbeit  in  vain  do  they  worship 
me,  teaching  fo7*  doctrines  the  commandments  of 


« Mt.  15.  2. 


d Col.  2.  8. 

« Lk.  11.  39,  40. 

f Is.  29. 13 ; Mt.  15. 
8;  1 Sam.  12  21 ; 
Mai.  3.  14 ; Tit. 
3. 9 ; James  1.  26. 


and  pots  just  mentioned.  The  desig- 
nation brazen  rather  implies  that  the 
cups  and  pots  were  of  wood,  earthen, 
or  of  some  other  metal.  In  special 
cases  of  uncleauness  earthen  vessels 
were  broken  to  pieces,  Lev.  15  : 12. 
Tables*  CoucJies,  or  table  bed.%  on 
which  persons  reclined  at  meat.  Often 
they  were  raised  sofas,  but  ordinarily 
they  may  have  been  but  little  more  than 
cushions  or  rugs,  Matt.  9:6;  Acts  5 : 
15.  The  word  is  omitted  here  by  some 
of  the  most  ancient  manuscripts  ; but 
the  evidence  for  regarding  it  the  true 
reading  preponderates.  These  couches 
might  be  defiled  by  the  leprous,  the 
dead,  or  others  considered  unclean, 
Lev.  15  : 4.  It  has  been  thought  by 
some  that  these  couches  could  not 
have  been  immersed.  But  such  was 
the  • practice  according  to  ancient 
Jewish  rules ; although,  in  large  arti- 
cles, a cleansing,  part  by  part,  was 
allowed,  provided  the  whole  was  thus 
ultimately  covered  with  water.  “ These 
were  to  be  washed  when  they  had  re- 
ceived any  defilement,  and  that  by  im- 
mersion. Their  canon  runs  thus  : ‘ A 
bed  that  is  wholly  defiled,  if  he  dips  it, 
part  by  part,  it  is  pure.’  Again,  ‘ If  he 
dips  the  bed  in  it  (the  pool  of  water), 
although  its  feet  are  plunged  into  the 
thick  clay  (at  the  bottom  of  the  pool), 
it  is  clean.’  {Maimonides^  Hilch.  Celim. 
26,  14;  Misn.  Mikvaot,  7.  7).” — Dk. 
John  Gill. 

5.  Having  explained  the  traditional 
usages  of  the  Jews  regarding  cleansing 
to  his  Gentile  readers,  Mark  continues 
the  narrative  from  ver.  2.  Then*  Sim- 
ply, And  the  FhatnueeSy  etc.,  according 
to  the  highest  critical  authorities. 
Asked  him*  They  interrogate,  ques- 
tion him  as  if  with  authority,  as  censors 
of  his  conduct.  Why  walk  not  thy 
disciples,  etc.  ? They  come  not  out 
frankly  against  Jesus,  but  cowardly 
attack  his  disciples.  The  authority  of 


their  traditions  they  take  for  granted. 
To  live  not  according  to  what  they  re- 
garded their  most  sacred  rule  was  to 
“transgress”  it.  Matt.  15  : 2.  With 
unwashen  hands*  According  to  the 
highest  critical  authorities,  with  common 
or  defiled  hands.  See  on  ver.  2. 

6.  Jesus  at  once  applies  a prediction 
of  Isaiah  to  them.  It  is  a typical  pro- 
phecy, including  both  those  of  the 
prophet’s  day  and  those  in  our  Savior’s 
day.  The  former  were  the  type  of  the 
latter,  in  whom  both  the  prediction 
and  type  centered.  Well*  Rightly., 
aptly.  Esaias*  the  Greek  form  of 
Isaiah.  Hath  Esaias  prophesied* 
Rather,  Did  Isaiah  prophesy  long  ago. 
Of  you,  etc.  Co7icerning  you.,  showing 
that  the  prediction  ultimately  pointed 
especially  to  them.  Hypocrites*  This 
is  the  first  time  he  addressed  them 
openly  as  hypocrites,  or  dissemblers., 
whose  outward  professions  did  not 
truly  indicate  their  thoughts  and  feel- 
ings. What  follows  in  this  verse  is  a 
good  definition  of  hypocrites.  As  it  is 
written,  or,  literalljj,  has  been  ivritieiiy 
once  written  and  still  on  record ; a 
common  formula  of  citing  an  authori- 
tative divine  revelation.  Jesus  quotes 
it  and  appeals  to  it  as  a part  of  the 
Holy  Scriptures ; compare  ch.  1:2; 
9 : 12;  14  : 21,  27;  Matt.  4 : 4,  6,  7. 
The  quotation  is  from  Isa.  29  : 13,  not 
according  to  the  exact  language,  but 
according  to  the  sense  of  the  Hebrew. 
It  seems  to  be  a free  quotation  from 
the  Septuagint,  Greek  version  of  the 
Old  Testament.  This  people  hon- 
oreth  me,  etc.  They  honor  me  with 
their  professions,  with  their  words  and 
outward  observances,  but  their  heart 
is  far  from  me,  in  their  motives,  aims 
and  services. 

7.  Howbeit*  Rather,  In  vain* 
Empty  is  all  the  honor  you  give  me  in 
your  worship,  teaching  for  doctrines, 
as  doctrines  or  precepts.,  the  command- 


136 


MARK  VII. 


A.D.  29. 


8 men.’  For  laying  aside  the  commandment  of  God, 
ye  hold  the  tradition  of  men,  as  the  washing  of  pots 
and  cups.  And  many  other  such  like  things  ye  do. 

9 And  he  said  unto  them,  Full  well  ye  reject  the 
commandment  of  God,  that  ye  may  keep  your  owu  e Dcu.  5.  16 ; Mt. 

10  tradition.  For  Moses  said,  Honour  thy  father  h^e^2o  9-  Pro 
and  thy  mother and,  ^ ‘ Whoso  curseth  father  or  20^20 ; Ex.’2l.  l?.* 


ments  of  men.  Doctrines  refer  to  those 
things  taught  as  binding  upon  the  con- 
science, as  obligatory.  Jesus  gives  the 
implied  meaning  of  the  passage,  and 
authoritatively  applies  it  to  the  scribes 
and  Pharisees  as  religious  teachers. 
They  acted  the  extreme  part  of  hypo- 
crites, in  perverting  the  word  of  God 
and  adding  thereto,  and  raising  mere 
human  precepts  to  the  position,  and 
even  above  the  divine  command. 

8.  For.  Jesus  gives  the  reason  for  this 
application  of  prophecy,  and  shows  that 
it  really  applies  to  them.  This  verse  is 
not  found  in  Matthew.  Iiaying  aside. 
Leaving^  neglecting,  disregarding  the 
commandment  of  God,  ye  hold  the 
tradition.  See  on  ver.  3.  Of  men, 
in  contrast  to  God^  whose  law  you  ne- 
glect and  disregard.  This  charge  of 
their  depreciating  and  disregarding 
God’s  command  is  preparatory  to  that 
of  their  violating  and  rejecting  that 
command,  in  the  next  verse.  As  the 
washing,  etc. ; immersion^  etc.  See  on 
ver.  4.  Some  of  the  oldest  manuscripts 
omit  all  from  as  the  washmg^  to  the  end 
of  this  verse,  but  the  evidence  for  re- 
garding it  a true  reading  preponderates. 
Many  other  such  like  things  ye 
do,  some  of  which  have  been  referred  to 
in  vers.  3,  4.  The  charge  is  thus  made 
general.  “ The  treatise  Celim^  or.  Of  ves- 
selsy  in  the  Mishna,  is  full  of  rules 
concerning  the  cleanness  and  unclean- 
ness of  almost  all  things  in  use  with 
men ; and  so  of  what  do  and  what  do 
not  stand  in  need  of  washing. 

Their  rule  is  this  : ‘ Vessels  made  of 

wood,  and  of  skin,  and  of  bone,  if  they 
are  plain  they  are  clean,  but  if  they  are 
hollow  (or  made  to  hold  things)  they 
are  liable  to  pollution.’  Which  Mai- 
monides  explains  thus:  ‘Vessels  of 
wood,  and  of  skin,  and  of  bone,  if  hol- 
low, receive  defilement  from  the  words 
of  the  law;  but  if  they  are  plain,  as 
tables,  a seat,  a skin  on  which  they  eat, 
they  don’t  receive  defilement,  but  from 
the  words  of  the  scribes.’  As  this 
washing  of  vessels  not  only  concerned 


such  as  were  for  private  use,  but  the 
vessels  of  the  sanctuary ; so  it  is  said, 
‘after  a feast,  at  the  close  of  a good- 
day  or  festival,  they  dip  all  the  vessels 
in  the  sanctuary,  because  the  common 
people  have  touched  them  at  the  feast 
in  the  time  of  keeping.  Wherefore 
they  say,  Touch  not  the  table  (the 
shew-bread  table),  when  they  show  it 
to  them  that  come  up  to  the  feast,  that 
it  may  not  be  defiled  by  touching  it; 
and  if  after  the  feast  it  is  found  pol- 
luted, it  must  be  dipped;  and  all  the 
vessels  are  obliged  to  immersion,  except 
tlie  golden  altar  and  the  altar  of 
brass.” — Dr.  John  Gill. 

9.  And  he  said  to  them,  probably 
after  a brief  pause.  Matthew  brings  in 
this  portion  first,  and  the  application 
of  the  prophecy  afterward.  The  order 
of  Mark  seems  to  me  the  most  natural. 
Full  Avell.  The  same  word  trans- 
lated ivell  in  verse  6.  It  is  used  ironi- 
cally and  disapprovingly  here,  Well  do 
you  do  it!  Reject.  In  comparative 
contempt,  making  null  and  void  the 
commandment  of  God.  Ye  do  thus  in 
order  that  ye  may  keep,  observe, 
your  own  tradition.  Emphatic 
language,  and  in  striking  contrast  to 
God’s  commandment,  which  they  re- 
jected. Some  suppose  that  Matthew 
(15  : 3)  gives  this  verse  in  an  interroga- 
tive form.  This  is  possible  ; the  sense 
being  given,  and  not  the  exact  expres- 
sion. It  is  better,  however,  to  regard 
the  pointed  question  in  Matthew  as 
distinct  from  the  exclamation  of  this 
verse,  and  as  having  preceded  it. 

10.  For.  Jesus  proceeds  to  prove 
his  charge  against  them.  He  selects  a 
case  where  their  tradition  opposed  one 
of  the  commands  of  the  decalogue, 
as  well  as  the  filial  feelings,  the  con- 
sciences and  the  genenil  customs  of 
men.  It  was  a most  striking  instance 
of  raising  human  tradition  over  the 
word  of  God.  Moses  said.  God 
commanded  or  said  through  Moses, 
Matt.  15  : 4.  Notice  the  contrast  to 
But  ye  say  of  the  next  verse.  The 


A.D.  29. 


MARK  VII. 


137 


11  mother,  let  him  die  the  death:’  but  ye  say,  If  a man 

shall  say  to  his  father  or  mother.  It  is  ' Corban,  (that  * 15.  5 ; 23. 18. 

is  to  say,  a gift,)  by  whatsoever  thou  mightest  be 

12  profited  by  me ; he  shall  he  free  ; and  ye  suffer  him 
no  more  to  do  aught  for  his  father  or  his  mother ; 


quotations  are  from  the  fifth  command- 
ment (Ex.  20  : 12),  and  the  penalty  of 
cursing  or  reviling  a parent,  Ex.  21  : 17. 
We  have  here  the  testimony  of  Jesus, 
not  only  to  the  divine  origin  of  the 
decalogue  and  of  the  Mosaic  law,  but 
also  to  Moses  as  an  inspired  teacher 
and  lawgiver.  What  Moses  said  was 
to  be  received  as  the  commandment  of 
God. 

Honor  thy  father,  etc.,  not  only 
in  thought,  word  and  deed,  but  also  in 
providing  for  them  in  want  and  distress, 
in  poverty  or  old  age.  Curseth,  etc. 
Dishonoring  a parent  so  far  as  to  curse 
or  revile  them.  In  the  preceding  clause 
it  is  father  and  thy  mother,”  thus 
brinmng  to  every  one’s  mind  his  per- 
sonal relation  to  his  own  father  and 
mother.  In  this  it  is  simply  “ father  or 
mother,”  the  general  idea  of  that  sacred 
relation,  which  any  one  by  cursing  a 
parent  would  dishonor  and  profane, 
l^t  him  die  the  death.  A He- 
braism in  the  original;  an  intensive 
expression,  let  him  end  with  deaths  let 
him  be  executed,  or  more  freely,  let  him 
surely  die.  The  severity  of  the  sen- 
tence showed  the  importance  of  the 
command  and  the  greatness  of  the  sin 
in  transgressing  it. 

11.  But  ye  say,  by  your  tradition 
and  by  your  practice  in  opposition  to 
one  of  the  most  solemn  and  authorita- 
tive commands  of  God.  Corban* 
A Hebrew  word,  which  Mark  translates 
for  his  Gentile  readers,  a gift*  It 
means  something  brought  near^  or  de- 
voted to  God,  as  a gift,  offering  or  sa- 
crifice. It  was  applied  to  all  offerings, 
whether  with  blood  or  without  blood, 
and  especially  in  fulfillment  of  a vow. 
Lev.  1 : 2,  10,  14 ; 2 : 1,  4 ; 7 : 13 ; Num. 
31  : 50.  According  to  the  Mosaic  law, 
persons  could  devote  certain  things  to 
God  with  certain  limitations,  Lev. 
27  : 2-3:3  ; Num.  30  : 2-15  ; Deut.  23  : 21, 
22;  Jud.  13  : 7.  To  these  regulations 
were  added  those  of  tradition.  And 
so  far  was  it  carried  tliat  even  the  pro- 
nouncing the  word  “ corban  ” over 
one’s  property  absolved  him  from  the 
obligation  of  caring  for  his  parents. 
And  even  if  this  was  done  in  the  ex- 1 


citement  of  anger,  it  was  held  to  be 
binding.  “ That  such  things  were  per- 
mitted and  applauded  may  be  proved 
by  certain  dicta  of  the  Talmud,  and 
especially  by  a famous  dispute  between 
Rabbi  Eliezer  and  his  brethren,  in  which 
the  very  act  here  described  was  vindi- 
cated by  the  latter.” — J.  A.  Alex- 
ander. 

By  whatsoever  thou  mightest 
be  profited  by  me.  Whatever  sup- 
port or  advantage  thou  mightest  derive 
from  me,  is  corban,  or  let  it  be  corban, 
devoted  to  religious  purposes.  Similar 
forms  of  this  kind  of  vow  are  given  in 
the  Talmud.  The  worst  feature  in  this 
case  was  that  he  was  still  allowed  to 
use  it  for  his  own  advantage,  though 
not  to  the  advantage  of  his  parents. 
If,  repenting  his  rashness,  he  should 
assist  them,  he  was  regarded  as  a per- 
jurer, and  the  user  of  money  devoted 
to  God,  and  the  sacred  treasury  of  the 
temple  could  reclaim  it.  The  natural 
result  of  this  rule  was,  therefore,  both  a 
dishonoring  and  also  a practical  curs- 
ing of  parents.  Thus  the  crime  in- 
curred through  their  tradition  corre- 
sponded to  the  two  injunctions  of  the 
law  quoted  in  the  preceding  verse. 
” The  words,  therefore,  be  it  corba?i  or 
devoted^  involve  an  imprecation  against 
himself  if  he  shall  ever  bestow  any- 
thing to  relieve  the  necessities  of  his 
parents  ; as  if  he  should  say  to  them, 

‘ May  I incur  all  the  infamy  of  sacri- 
lege and  perjury,  if  ever  ye  get  a far- 
thing from  me  ; ’ than  which  we  can 
hardly  conceive  anything  spoken  by  a 
son  to  his  parents  more  contemptuous, 
more  unnatural,  more  barbarous,  and 
consequently  more  justly  termed  oppro- 
brious language.” — Dr.  George  Camp- 
bell, on  this  passage. 

He  shall  be  free.  This  is  not  in 
the  original.  The  sentence  is  unfinish- 
ed ; the  conclusion  being  left  to  be  in- 
ferred by  the  hearer  or  reader.  The 
thought  may  be  supplied  thus  ; Then  it 
is  irreclaimubly  fixed  bij  his  vow^  or  more 
simply,  he  is  bound  by  his  vow^  and  so 
freed  from  his  duty  to  his  parents. 

12.  And,  accordingly,  ye  suffer 
him,  etc.  ; to  do  as  he  desires;  that 


138 


MAEK  VII. 


A.D.  29. 


13  making  the  word  of  God  of  none  effect  through 
your  tradition,  which  ye  liave  delivered.  And  many 
such  like  things  do  ye. 

14  ^ And  when  he  had  called  all  the  people  unto  liim^  ^ Pro-  8. 5 ; Mt.  15. 
he  said  unto  them,  Hearken  unto  me  every  one  of 

15  you^  and  understand : tliere  is  nothing  from  without 
a man,  that  entering  into  him  can  delile  him : but 

^ the  things  which  come  out  of  him,  those  are  they  • Pro.  4.  23. 


is,  no  more  to  do  an3dhing  for  liis  pa- 
rents. But  if  he  should  repent  his 
rashness,  and  should  desire  to  assist 
them,  he  must  not  do  it.  This  accords 
with  the  most  approved  reading  of 
Matt.  15  : 6,  he  “ shall  not  honor  his 
father  and  mother.”  According  to 
Mairnonides,  if  a man  should  repent  of 
his  vow,  it  might  be  revoked,  or  he 
might  be  released  from  it,  by  one  of 
the  wise  men  or  doctors.  But  this  was 
done,  not  because  it  was  against  the 
command  of  God,  but  at  the  man’s  own 
request,  and  for  the  honor  of  parents. 
Yet  even  in  such  a case  the  doctors 
assumed  a power  and  authority  above 
the  command  of  God.  It  is,  however, 
probable  that  tliis  last  rule  was  of  later 
date,  and  the  result  of  this  very  attack 
of  Jesus  upon  their  traditions.  Such 
an  exposure  as  this  should  have  made 
them  asliamed  of  so  wicked  a practice, 
and  may  have  led  to  a softening  of  the 
requirement. 

13.  Making  . • . of  none 

effect*  One  word  in  the  original, 
7naking  voidy  anniiUmg.  Jesus  thus  re- 
turns in  his  argument  to  the  charge 
made  in  ver.  8,  which  he  had  triumph- 
antly sustained.  Which  ye  have 
delivered*  Which  ye  traditioned,  or 
handed  down.  Thcverbinthe  original 
corresponds  to  the  noun  rendered  tra- 
dition. The  address  is  to  those  who 
came  from  Jerusalem  (ver.  1),  identified 
with  the  scribes  and  elders  as  a class, 
to  whom  was  intrusted  the  oial  law, 
and  who  handed  it  down  to  their  dis- 
ciples. These  persons  had  received  the 
traditions  from  their  teachers,  and 
were  handing  them  down  with  author- 
ity. And  many  such^  etc.  See  on 
ver.  8.  This  one,  Jesus  reminds  them, 
is  only  one  exatnple  of  many  like  in- 
stances of  annulling  the  word  of  God 
by  their  traditions. 

14.  And  when  he  had  called  all 
the  people*  According  to  the  best 
authorities  this  should  read,  Arid  call- 


I ing  again  the  people;  the  crowd,  the 
multitude.  This  shows  that  the  pre- 
ceding incident  was  somewhat  of  a 
private  nature.  Lange  regards  it  as 
an  examination  by  the  synagogue,  in 
which  Christ  was  separated  from  the 
people.  This  is  possible,  but  not 
necessarily  demanded  by  tlie  expres- 
sion. The  conversation  had  been  be- 
tween Jesus  and  the  scribes  and  Fhai  i- 
sees  from  Jerusalem  (ver.  1),  and  pro- 
bably but  few,  possibly  none,  of  the 
multitude  had  heard  it.  The  crowd 
are  engaged  among  themselves  while 
Jesus  attends  to  these  scribes  ; but 
now  having  answered  them,  he  calls  the 
attention  of  the  multitude,  and,  in  the 
hearing  of  these  learned  doctors,  he 
announces  a great  fact  concerning  de- 
filement. Hearken  • • • every 
one;  implying  that  he  had  something 
important  to  communicate,  and  of 
deep  interest  to  all.  And  under- 
stand* Give  diligent  attention  to  the 
meaning  of  my  words.  The  scribes 
and  Pharisees  tell  you  of  an  imaginary 
and  traditional  defilement,  and  ye  have 
heard  of  a ceremonial  defilement  (Lev. 

II  : 8,  26),  but  hear  and  understand 
from  whence  real  defilement  comes, 
and  in  what  it  consists. 

15.  There  is  nothing  from  with- 
out; food.  That  entering  into 
him 9 into  his  month  as  noutishment. 
Matt.  15  : 11.  Defile  him  ; make  him 
common,  unclean,  desecrate  him,  ver. 
2.  The  things  that  come  out 
of  him,  out  of  his  mouth  and  out  of 
his  heart  (vers.  21-23;  Matt.  12  : 34), 
his  words  and  conduct.  This  language 
of  Jesus  might  at  first  sight  seem  to 
conflict  with  the  Mosaic  precepts.  But 
things  forbidden  by  the  law  could  pro- 
duce only  ceremonial  defilement,  which 
he  does  not  deny.  The  people,  how- 
ever, were  in  danger  of  supposing  that 
there  was  something  in  the  food  for- 
bidden as  unclean  which  would  defile, 
not  merely  ceremonially,  but  also 


A.D.  29. 


MARK  VII. 


139 


16  that  defile  the  man.  “If  any  man  have  ears  to  hear, 
let  him  hear. 

17  "And  when  he  was  entered  into  the  house  from 
the  people,  his  disciples  asked  him  concerning 

18  the  parable.  And  he  saith  unto  them,  Are  ye  so 
without  understanding  also  ? Do  ye  not  perceive, 
tliat  whatsoever  thing  from  without  entereth  into 

19  the  man,  it  cannot  defile  him;  because  it  entereth 
not  into  his  heart,  but  into  the  belly,  and  goeth  out 


Mt.  11.  15. 


» Mt.  15.  15;  Jer. 
5.  4,  5 ; John  3. 
10:  1 Cor.  3.  2; 
lleb.  5.  11. 


morally.  Jesus  is  speaking  of  real  or 
moral  defilement,  vers.  21-28.  It  is  not 
food  that  really  or  morally  defiles  a 
man ; but  wickedness  in  the  heart, 
which  comes  out  in  false  doctrines  and 
wicked  practices.  When  the  cere- 
monies of  the  law  found  their  fulfill- 
ment in  the  sufferings  and  death  of 
Christ,  the  principle  here  laid  down 
was  of  still  more  general  application, 
Rom.  14  : 14. 

16.  If  any  man  have  ears  to 

hear.  A call  to  candid  and  serious 
attention.  See  on  ch.  4 : 9. 

17.  Jesus  dismisses  or  withdraws 
from  the  multitude.  Was  entered 
into  the  house ; possibly  the  house 
where  he  resided  when  at  Capernaum. 
But  literally,  a ho^cse^  which  may  mean 
simply  ivithin  doors.  The  disciples* 
The  twelve,  and  possibly  others  wlio 
attended  his  private  instruction,  Mat- 
thew (15  : 12-14)  at  this  point  relates 
that  the  disciples  inform  Jesus  of  the 
offense  which  the  Pharisees  had  taken 
at  what  he  had  said  to  them,  and  the 
reply  of  Jesus  to  his  disciples.  This 
conversation, which  is  omitted  by  Mark, 
may  have  taken  place  as  he  was  enter- 
ing the  house,  or  just  after.  Asked 
him*  From  Matt.  15  : 15  we  learn 
that  Peter  acted  as  spokesman  of  the 
disciples.  Assuming  that  Mark  wrote 
under  the  direction  of  Peter,  we  have 
here,  as  in  several  other  places  in  this 
Gospel,  a modest  suppression  of  his 
own  name,  ch.  6 : 50.  Concerning, 
or  of,  the  parable  ; the  saying  in 
ver.  15.  This  saying  was  dark  and 
enigmatical  to  the  disciples,  and  at  the 
same  time  figurative.  They,  therefore, 
popularly  style  it  a parable,  regarding 
it  as  containing  or  illustrating  some 
truth  which  they  did  not  fully  compre- 
hend. See  on  ch.  4 : 2.  The  question 
gives  us  a view  of  the  spiritual  dullness 
of  the  disciples  and  of  their  low  attain- 
ments in  spiritual  knowledge. 


I 18.  Are  ye  so,  etc.  Are  also  ye^  my 
disciples,  who  have  been  so  highly 
favored  with  my  instructions,  so,  thus 
void  of  imderstandmg  ? Are  ye  so  with- 
out comprehension  ; so  lacking  in  com- 
mon intelligence  as  not  to  perceive  the 
meaning  of  my  remark  ? This  implies 
that  what  Jesus  had  said  was  perfectly 
plain  and  simple.  It  was  a gentle  re- 
buke, and  intended  to  show  his  dis- 
ciples their  spiritual  ignorance.  Their 
difficulty  may  have  arisen  from  their 
inability  to  reconcile  the  saying  of 
Jesus  with  the  injunctions  of  the 
Mosaic  law  in  regard  to  clean  and  un- 
clean meats.  Jesus  now  gives  them 
their  first  lesson  on  this  subject.  Peter 
was  afterward  taught  it  on  a broader 
scale,  when  Cornelius  sent  for  liim  at 
Joppa,  Acts  10  : 11-16.  Do  ye  not 
perceive  that  it  must  be  so,  that 
nothing  from  without,  which  enters 
into  the  man,  is  able  to  defile  him,  to 
make  him  morally  unclean,  or  unholy  ? 
That  the  question  has  reference  to 
moral  defilement  is  evident  from  the 
next  verse. 

19.  The  preceding  question  required 
an  affirmative  answer,  and  implied  both 
that  the  truth  which  he  had  uttered 
was  plain,  and  also  that  the  disciples, 
upon  careful  consideration,  should  have 
apprehended  it.  Because*  Jesus  now 
gives  the  reason  why  food  cannot  really 
d(!filc  the  man,  because  it  does  not  af- 
fect his  moral,  spiritual  nature,  but 
only  his  bodily  organs.  Heart*  The 
seat  of  the  emotions  and  the  center  of 
the  inner  man.,  the  soul,  as  opposed  to 
the  stomach  and  intestines,  the  diges- 
tive organs  of  the  body.  Draught* 
The  primj.,  drain  or  sink.  Purging 
all  meats*  Cleansing  all  food^  im- 
purities being  separated  and  carried  off. 
The  process  of  digestion  is  a cleansing 
one.  Whatever  is  imi)ure  is  sej)a rated 
from  the  food  and  carried  off,  leaving 
whatever  is  nutritious  to  enter  into  the 


140 


MARK  Vn. 


A.D.  29, 


20  into  the  draught,  purging  all  meats  ? And  he  said, 
That  which  cometh  out  of  the  man,  that  defileth  the 

21  man.  ® For  from  within,  out  of  the  heart  of  men, 
proceed  evil  thoughts,  adulteries,  fornications,  mur- 

22  ders,  thefts,  covetousness,  wickedness,  deceit,  las- 
civiousness, an  evil  eye,  blasphemy,  pride,  foolish- 

23  ness : all  these  evil  things  come  from  within,  and 
defile  the  man. 

The  Syrophenician  woman. 

24  pAND  from  thence  he  arose,  and  went  into  the 


° Ge.  6.  5 ; 8.  21 ; 
Jer.  17.  9;  Mt. 
15.  19;  ICor.  3. 
17;  Tit.  1.  15; 
Jude  8. 


PMt.  15.  21,  22; 
Kom.  3.  29 ; 9,  4 ; 
Phil.  3. 2;  Ge.32. 
10  ; Job  40.  4,  5 ; 
Ps.  145.  19. 


blood  and  to  become  part  of  the  body. 
Thus,  physically,  food  is  not  really  de- 
filing; much  less  can  it,  through  the 
body,  defile  the  soul. 

20.  Jesus  now  states  what  does  defile 
the  man.  That  which  cometh  out^  in  a 
moral  sense,  from  the  mouth  (Matt. 
15  : 18),  and  from  the  heart  or  soul 
(vers.  19,  21),  such  as  he  mentions  in 
the  two  following  verses.  That.  Em- 
phatic : That  is  what  defiles  the  man, 
not  food,  which  never  enters  into  the 
soul,  but  only  into  the  stomach  and 
bowels,  whence  all  impurities  are  cast 
forth.  The  man , as  having  a soul  or 
moral  nature. 

21.  For.  The  reason  of  the  state- 
ment is  given.  From  within ; oppo- 
site of  from  without  (ver.  15),  and  ex- 
plained by  the  more  definite  expression, 
out  of  the  heart  of  men,  the  seat 
of  moral  intention  and  action,  the  soul. 
Proceed.  Come  forth.  The  cata- 
logue of  the  sins  here  given  is  longer 
than  that  in  Matthew,  who  mostly  fol- 
lows the  order  of  the  second  table 
of  the  decalogue.  There  is  no  dis- 
crepancy, however,  since  the  longer  in- 
cludes the  shorter,  and  the  shorter  does 
not  exclude  the  longer.  Jesus  may 
have  even  given  a longer  list,  from 
which  each,  under  the  guidance  of  the 
Spirit,  may  have  selected  such  as  best 
suited  the  narrative  and  those  for  whom 
he  wrote.  Evil  thoughts.  Emphati- 
cally so;  not  only  bad  thoughts,  but 
also  evil  designs.  From  these,  as  so 
many  germs  in  the  heart,  spring  the 
dark  catalogue  of  sins  enumerated  in 
this  verse. 

Adulteries.  Violations  of  the  mar- 
riage vow.  Notice  that  this  and  other 
sins  which  follow  in  the  list  are  in  the 
plural  number,  suggestive,  at  least,  of 
the  many  ways  and  forms  in  which  they 
are  committed.  Fornications.  Vio- 


lations of  chastity  by  unmarried  per- 
sons. Both  of  these  are  violations  of 
the  seventh  commandment,  Exod.  20 : 
14 ; Matt.  5 : 28.  Murders.  This  is 
placed  first  on  Matthew’s  list,  Matt. 
15  : 19. 

22.  Covetousness.  Desires  to  have 
more  ; greediness  of  gain  which  leads  to 
fraud.  The  plural  is  used  in  the  ori- 
ginal : covetous  thoughts  and  purposes^ 
plans  of  fraud  and  extortion.  Wick- 
edness. Also  in  the  plural;  evil  dis- 
positions^ wicked  counsels.  From  this 
point  the  singular  is  used,  possibly 
pointing  to  particular  forms  of  sin  con- 
nected with  evil  dispositions.  Deceit. 
Fraud  ; concealed  dishonesty.  Las- 
civiousness. Wantonness,  lewdness, 
unbridled  lust.  An  evil  eye.  An 
envious,  grudging,  malicious  glance, 
which  at  once  reveals  the  temper  within. 
Compare  Matt.  20  : 15  ; Deut.  15  : 9 ; 
Prov.  23  : 6 ; 28 : 22.  Blasphemy.  Re- 
viling; abusive  language  against  God 
and  man.  See  on  ch.  8 : 28.  PrMe. 
Arrogance,  self-exaltation.  Foolish- 
ness. Stupid  wickedness,  senseless- 
ness, folly. 

23.  Jesus  sums  up  what  he  had  said. 
All  these  evil,  emphatically  wicked 
things,  such  as  I have  mentioned, 
come  forth  from  within,  and  defile, 
render  the  man,  including  his  higher 
spiritual  nature,  the  soul,  really,  that 
is,  morally  unclean. 

24-30.  Jesus  visits  the  neighbor- 
hood OF  Tyre  and  Sidon.  The  Ca- 
NAANITISH  WOMAN.  Matt.  15  : 21-28. 
Mark,  as  usual,  goes  most  into  detail, 
yet  omits  what  MatthcAV  (15  ; 23-25) 
relates  concerning  the  part  the  dis- 
ciples took  in  the  matter.  It  was  pro- 
bably in  the  month  of  May. 

24.  And  from  thence  he  arose 
and  went.  Or,  more  literally.  From 
theme^  rising  up^  he  went  away^  or  de^ 


A.D.  29. 


MARK  VII. 


141 


borders  of  Tyre  and  Sidon;  and  entered  into  an 
house,  and  would  have  no  man  know  it.  But  he 

25  could  not  l)e  hid.  For  a certain  woman,  whose 
young  daugliter  had  an  unclean  spirit,  heard  of  him, 

26  and  came  and  fell  at  his  feet:  (the  woman  was  a 
Greek,  a Syrophenician  by  nation;)  and  she  be- 
sought him  that  he  would  cast  forth  the  devil  out 


parted^  from  the  place  where  he  uttered 
the  preceding  discourse,  one  of  the 
cities  or  villages  in  the  region  of  the 
plain  of  Geiinesaret  (ch.  6 : 53-56),  and, 
quite  likely,  Capernaum,  vers.  1,  17 ; 
John  6 : 59.  Jesus  departs  from  the 
region  where  the  Pharisaic  party  was 
organized  (ch.  3 : 6)  and  intensely 
aroused  against  him  (ch.  3 : 22;  7:1, 
2 ; Matt.  15  : 12),  and  where  Herod 
Antipas  held  jurisdiction,  Luke  9 : 9. 
See  on  ch.  6 : 32,  Into  the  borders 
of  Tyre  and  Sidon.  Jesus  not  only 
went  to^  but  into  the  borders,  the  fron- 
tier region^  or,  according  to  Matt.  15  : 
21,  into  the  parts  or  region  of  Tyre  and 
Sidon.  The  frontier  region  or  bound- 
ary of  Phoenicia,  adjoining  Galilee,  is 
here  probably  meant.  And  Sidmi  are 
wanting  in  some  ancient  manuscripts. 
That  he  afterward  passed  northward 
through  Sidon  is  evident  from  ver.  31, 
^'■through  Sidon.'*'*  This  visit  to  the 
Gentiles  foreshadowed  the  fact  that 
the  gospel  was  intended  for  them  as 
well  as  the  Jews.  Tyre  and  Sidon  were 
the  two  principal  cities  of  Phoenicia, 
on  the  coast  of  the  Mediterranean  Sea. 
See  on  ch.  3 : 8.  Tyre  was  about  twenty 
miles  south  of  Sidon,  and  about  one 
hundred  miles  in  a straight  line  north- 
west of  Jerusalem.  Dr.  Thomson  sup- 
poses that  it  was  Sarepta,  about  eight 
miles  south  of  Sidon,  where  Jesus  now 
was,  and  where  Elijah  raised  to  life  the 
widow’s  son.  Possibly;  but  the  nar- 
rative, and  especially  verse  31,  seem  to 
imply  that  he  was  farther  south. 

Jesus  here  seeks  retirement ; he 
entered  into  a house,  or  within 
doors  (ver.  17),  and  would,  desired. 
no  one  to  know  it;  but  he  could 
not,  rather,  and  he  was  not  able  to  lie 
concealed  or  be  hidden.  He  may  have 
entered  the  house  of  one  who  had  pre- 
viously attended  his  ministry,  or  pos- 
sibly as  a traveler  or  lodger,  into  a 
house  of  a stranger.  He  used  every 
precaution  so  that  no  one  might  know 
who  or  where  he  was.  But  his  fame 
had  reached  that  region,  and  both  he 


and  his  disciples  were  too  well  known 
to  escape  the  notice  of  those  in  that 
region,  who  had  seen  him  or  heard  him 
described. 

25.  For  introduces  the  proof  that  he 
could  not  be  hidden,  showing  the  way 
and  means  by  which  he  came  to  be  dis- 
covered. A certain  woman.  Certain 
is  unnecessary.  Young  daughter; 
rather.  Little  daughter^  expressive  or 
tenderness  and  affection,  ch.  5 : 23. 
Had  an  unclean  spirit.  Possessed 
by  a demon.  See  on  ch.  1 : 23.  Heard 
of  him.  Of  his  miracles,  his  arrival 
and  where  he  was.  Came  into  the 
house,  and  fell  at  his  feet,  an  act 
denoting  reverence  and  earnest  en- 
treaty. Her  faith  in  his  power  is  thus 
at  once  manifested.  His  concealment 
was  the  first  means  in  its  development. 
Faith  led  her  to  him. 

26.  Mark  now  more  particularly  de- 
scribes the  woman  as  a Gentile,  since 
he  was  specially  writing  for  Gentiles. 
A Greek.  This  name  had  come  to  be 
used  by  the  Jews  in  the  broad  sense 
of  Gentile^  heathen.,  idolator.  Yet  this 
woman  may  have  been  a descendant 
of  the  Greek  colonists  planted  in  that 
region  after  the  conquest  of  Alexander 
the  Great.  Syrophcenician,  Phoe- 
nician of  Syria,  in  distinction  from 
Libophoenician,  Phoenician  of  Libya,  in 
Africa,  or  Carthaginian.  Phoenicia  was 
at  first  applied  to  the  narrow  plain  of 
Tyre  and  Sidon,  which  was  about  twen- 
ty-eight miles  long,  and,  on  an  average, 
about  a mile  broad.  The  name  was 
that  given  it  by  the  Greeks,  and  proba- 
bly derived  from  the  Greek  word  palm- 
tree.,  with  which  that  plain  may  then 
have  abounded.  The  native  name  was 
Canaan,  meaning  lowland.,  in  distinction 
from  the  adjoining  highlands  of  Syria, 
especially  those  east  of  the  Jordan,  and 
first  inhabited  by  the  sons  of  Canaan, 
Gen.  10  : 15-19.  Phoenicia  was  after- 
ward applied  to  a larger  district,  be- 
tween the  Mediterranean  Sea  and  Mount 
Lebanon,  from  Mount  Carmel,  on  the 
south,  to  a point  about  one  hundred 


142 


MARK  VII. 


A.D.  29, 


27  of  her  daughter.  But  Jesus  said  unto  her,  Let  the 
children  first  be  filled : for  it  is  not  meet  to  take  the 

28  children’s  bread,  and  to  cast  it  unto  the  dogs.  And 
she  answered  and  said  unto  him,  Yes,  Lord:  yet  the 
dogs  under  the  table  eat  of  the  children’s  crumbs. 


and  twenty  miles  north.  But  its  limits 
varied  at  different  times.  This  woman 
was  a Syrophoenician  by  nation , 
people  or  birth.  She  was  thus  a hea- 
then, and  a native  of  that  Phoenicia 
which  belonged  to  the  Koman  province 
of  Syria.  Mark  thus  describes  her  in 
terms  familiar  to  his  Gentile  readers, 
while  Matthew  (15  : 22),  writing  for 
Jewish  readers,  calls  her  by  their  com- 
mon and  familiar  appellation,  “ woman 
of  Canaan.” 

And  she  besought  him,  etc. 

Jesus  was  in  the  house.  According  to 
Matthew  (15  : 22),  she  called  him  in 
her  petition  “the  Son  of  David;”  thus 
not  only  showing  some  knowledge  of 
the  Jewish  religion,  but  also  recog- 
nizing Jesus  as  the  Messiah,  ch.  10  : 
47,  48.  But  Jesus  listens  in  silence 
and  apparently  unmoved,  Matt.  15  : 23. 
He  now  probably  goes  forth  from  the 
house.  She  follows,  crying  after  him. 
The  disciples,  annoyed,  beseech  him  to 
send  her  away,  granting  her  request. 
But  Jesus  replies  that  the  lost  sheep  of 
the  house  of  Israel  are  the  direct  ob- 
ject of  his  personal  labors.  By  this 
time  the  woman  had  come  near,  and 
again  prostrated  herself  before  him, 
saying,  “Lord,  help  me,”  Matt.  15: 
23-25.  This  interesting  portion  of  the 
narrative  Mark  omits.  It  was  more 
specially  adapted  to  Jewish  readers. 
Besought  refers  specially  to  her  first 
entreaty.  Her  second  entreaty  was,  if 
possible,  more  earnest,  but  contained 
the  same  request.  The  devil*  The 
demon^  unclean  spirit,  ver.  25. 

27.  But  Jesus  said  to  her*  And 
he  said  to  her^  according  to  the  most 
approved  reading  of  the  original.  No- 
tice that  Matthew  (15  : 26),  who  related 
the  incident  immediately  preceding, 
says,  “He  answered  and  said;”  but 
Mark,  who  omits  the  intervening  inci- 
dent, says,  simply,  “He  said  to  her.” 
A beautiful  agreement  in  diversity.  In 
these  words  of  Jesus  we  have  his  first 
and  only  refusal  to  perform  a miracle, 
in  answer  to  the  request  of  a sincere 
and  earnest  suppliant.  Yet  the  refusal 
was  not  absolute,  but  really  contained 


and  implied  some  things  on  which  a 
strong  faith  could  rest.  Let  the  chil- 
dren first  be  filled*  Suffer  the  chil- 
dren, the  Jews,  first  to  be  satished. 
Mark  alone  mentions  these  words.  The 
Jews  were  first  to  have  the  gospel  and 
its  blessings  offered  to  them.  It  was 
not  yet  time  for  the  Gentiles.  The  re- 
quest of  the  woman  was  unseasonable. 
There  was,  however,  hope  for  her  in 
the  future. 

For  it  is  not  meet^  it  is  not  good, 
proper  and  right,  to  take  the  chil- 
dren’s bread,  that  intended  and  pro- 
vided for  the  children,  as  the  Jews 
were  called,  and  to  cast  or  throw  it  to 
the  dogs,  as  the  Gentiles  were  styled  by 
the  Jews.  Bogs*  Literally,  the  little 
dogSy  the  domestic  dogs  in  the  house- 
hold, that  feed  under  the  table,  and 
not  the  wild  and  ferocious  dogs  which 
in  crowds  prowled  through  the  streets 
and  about  the  country.  Rev.  22  : 15. 
The  tribes  of  Canaan,  which  remained 
in  the  land,  were  to  be  servants,  the 
domestic  clogs,  as  it  were,  of  Israel, 
Josh.  9 : 21 ; 1 Kings  9 : 20-22.  In  this 
saying  Jesus  would  further  manifest 
the  faith  and  humility  of  the  woman ; 
and  in  the  use  of  this  mild  and  domestic 
term,  he  affords  a glimpse  of  his  kind- 
ness and  compassion ; and  gives  her 
something  to  take  hold  of,  if  her  faith 
and  spiritual  perception  are  sufficient. 

28.  The  answer  of  the  woman  is  a 
wonderful  illustration  of  faith,  turning 
the  most  untoward  circumstances  to  a 
good  account.  Yes,  Lord;  I admit 
all  that  thou  hast  said ; it  is  not  proper 
and  right  to  take  away  the  children’ s 
bread  and  cast  it  to  dogs ; I am  indeed 
one,  and  would  humbly  take  my  place 
as  one  ; give  me  but  of  the  crumbs, 
for  the  little  dogs  do  indeed  eat  these 
as  they  fall  from  their  master’s  table. 
Yet*  Not  a correct  translation  of  the 
original ; rather  for  even^  or  for  also^ 
introducing  the  reason  for  pressing  her 
suit,  based  on  our  Savior’s  own  design 
nation  of  her,  for  even  the  dogs  eat  ; or, 
for  the  dogs  also  eat.  Crumbs*  Literally, 
from  the  crumbs^  the  little  bits  of  food, 
especially  of  bread.  Children’s* 


A.D.  29. 


MARK  Vn. 


143 


29  And  he  said  unto  her,  For  this  saying  go  thy  way ; 

30  the  devil  is  gone  out  of  thy  daughter.  And  when 
she  was  come  to  her  house,  she  found  the  devil  gone 
out,  and  her  daughter  laid  upon  the  bed. 

A deaf  and  dumb  man  healed, 

31  ‘lAND  again,  departing  from  the  coasts  of  Tyre  ‘»Mt.  15.  29. 
and  Sidon,  he  came  unto  the  sea  of  Galilee,  through 

32  the  midst  of  the  coasts  of  Decapolis.  And  they  ^ Mt.  9. 32 ; Lk.  ll. 
bring  unto  him  one  that  was  deaf,  and  had  an  im- 


Literally,  the  little  children's.  “ The  little 
children  who  often  waste  the  bread.  Dif- 
fering from  the  children  (ver.  27),  which 
points  to  the  right  to  the  father’s 
bread.”  — Bengel.  What  mingled 
acuteness  and  humility  is  here  display- 
ed ! She  would  only  take  from  the 
crumbs  which  fall  from  the  little  chil- 
dren, accepting  and  craving  the  portion 
of  the  dogs^  and  that  too  after  all  were 
filed  or  satisfied,  ver.  27. 

29.  For  this  saying,  which  indi- 
cated her  strong  faith,  and  showed  her 
to  be  of  spiritual  Israel.  According  to 
Matthew  (15  : 28),  Jesus  exclaimed,  “O 
woman!  ^eat  is  thy  faith.”  So  also 
he  commended  the  centurion’s  faith. 
Matt.  8 : 10.  Both  of  these  bright  ex- 
amples were  great  in  comparison  to 
that  of  any  of  the  more  highly  favored 
Jews ; and  foreshadowed  the  hearty 
reception  which  the  gospel  would  re- 
ceive from  the  Gentiles.  Go  thy  way. 
Go,  depart,  thy  request  is  granted. 
The  devil  is  gone  out.  The  demon 
has  just  gone  out.  At  the  very  moment 
that  Jesus  said,  “Be  it  unto  thee  as 
thou  wilt”  (Matt.  15  : 28),  the  demon 
left  the  daughter. 

30.  While  Matthew  records  the  in- 
stant healing  of  the  daughter,  Mark 
graphically  describes  the  return  of  the 
mother  to  her  home,  where  she  found 
her  daughter  laid  upon  the  bed, 
a state  of  quiet  and  repose  in  contrast 
to  her  previous  rage  and  restlessness. 
The  language  also  suggests  her  bodily 
exhaustion  from  the  constant  excite- 
ment produced  by  the  possession,  and 
especially  from  the  last  paroxysm,  ch. 
9 : 26.  And  the  devil  gone  out. 
According  to  the  highest  critical  au- 
thorities, this  clause  should  be  at  the 
end  of  the  verse.  The  order  is  natural 
and  lifelike.  The  very  first  evidence 
of  her  daughter’s  cure,  witnessed  by 
the  mother  on  her  return,  is  her  quiet 


resting  on  the  bed,  instead  of  raving 
and  rushing  wildly  hither  and  thither, 
as  she  had  been  wont  to  do.  The  mo- 
ther at  once  examines  her,  hears  the 
statements  of  the  attendants,  finds  her 
in  a sound  mind,  and  her  body  under 
her  own,  and  not  under  a foreign  will ; 
in  other  words,  that  the  demon  had 
actually  gone  out.  Thus  she  found 
the  Savior’s  declaration  verified,  and 
her  own  strong  faith  realized. 

31-37.  Jesus,  passing  through  Si- 
don, RETURNS  THROUGH  DeCAPOLIS  TO 
THE  Sea  of  Galilee.  Heals  a deaf 
AND  DUMB  MAN.  Matt.  15  : 29-31. 
The  account  of  Matthew  is  a general 
statement  of  the  journey  and  miracles 
performed.  This  of  Mark  gives  the 
direction  and  course  of  the  journey, 
and  with  great  particularity  relates  a 
most  important  miracle.  These  occur- 
rences probably  took  place  the  latter 
part  of  May,  A.D.  29. 

31.  And  again  departing,  etc. 
According  to  the  highest  critical  au- 
thorities, this  should  read  : And  again 
going  forth  out  of  the  borders  of  Tyre,  he 
came  through  Sidon  to  the  Sea  of  Galilee, 
etc.  It  thus  appears  that  Jesus  was 
within  the  borders  or  district  of  Tyre, 
for  he  went  forth  out  of  that  region ; that 
he  traveled  northward  through  Sidon  ; 
then  passed  over  into  Decapolis,  on  the 
east  of  the  Jordan,  very  likely  crossing 
Lebanon  by  the  great  road  to  Caesarea 
Philippi ; thus  approaching  the  north- 
eastern shore  of  the  Sea  of  Galilee. 
Through  the  midst  of  the  coasts  of 
Decapolis  ; of  the  borders  or  district  of 
Decapolis,  a region  of  “ ten  cities  ” lying 
east  of  the  Jordan,  but  not  very  clearly 
defined.  See  on  ch.  5 : 20. 

32.  Jesus  had  just  returned  from  his 
only  visit,  during  his  ministry,  to  the 
Gentile  world.  Not  far  from  the  east- 
ern coast  of  the  Sea  of  Galilee,  he  sits 
upon  a mountain,  or  the  highlands  of 


144 


MARK  VII. 


A.D.  29. 


pediment  in  his  speech ; and  they  beseech  him  to 

33  put  his  hand  upon  him.  And  he  took  him  aside 
from  the  multitude,  and  put  his  fingers  into  his 

34  ears,  and  ®he  spit,  and  touched  his  tongue;  and 
Uooldng  up  to  heaven,  “he  sighed,  and  saith  unto 


" ch.  8.  23 ; John 
9.  6. 

» ch.  6.  41 ; John 
11.  41 ; 17.  1. 

“ ch.  8.  12  ; Is.  53. 
3;  John  11,  33, 
35, 33;Heb.4.15. 


that  region  (Matt.  15  : 29),  and  performs 
miracles.  They;  probably  the  people 
of  Decapolis.  The  demoniac  of  Gadara, 
after  his  healing,  had  gone  through 
this  region  proclaiming  how  great 
things  Jesus  had  done  for  him  (ch. 
5 : 20) ; and  thus  his  fame  was  spread 
abroad.  Bring  to  him  one  that  was 
deaf*  They  conduct  him  to  Jesus. 
This  miracle  is  related  only  by  Mark  ; 
and  is  important  as  showing  a case  of 
one  who  was  merely  diseased  or  de- 
formed, and  not  possessed  by  a demon. 
That  dumbness  was  sometimes  occa- 
sioned by  a demoniacal  possession  is 
evident  from  ch.  9 : 17, 25 ; Matt.  9 : 32  ; 
12  : 22 ; but  that  all  persons  diseased  in 
their  organs  of  speech,  or  of  hearing, 
were  not  regarded  as  thus  possessed,  is 
evident  from  this  passage.  Tliis  person 
was  not  only  deaf,  but  had  an  impedi- 
ment in  his  speech  ; he  could  hardly 
speak^  or  could  speak  only  with  diffi- 
culty, a stammerer.  See  on  ver.  35. 
There  are  two  kinds  of  deaf  persons  : 
those  from  birth,  who,  having  never 
heard  sound,  cannot  speak  ; and  those 
who  in  some  way  having  lost  their 
hearing,  speak  more  or  less  imper- 
fectly. I once  knew  a man,  who,  after 
learning  to  talk  in  childhood,  became 
deaf  and  partially  dumb  through 
disease ; he  stammered  and  uttered 
words  with  great  difficulty.  The  partial 
dumbness  of  this  person,  on  whom 
Jesus  wrought  the  miracle,  arose,  not 
so  much  from  his  deafness,  as  from 
some  defect  or  infirmity  in  the  organs 
of  speech,  vers.  33,  35. 

The  people  beseech  Jesus  to  put  his 
hand  upon  him,  as  he  had  done  in 
many  other  cases  of  healing,  expecting 
thereby  a perfect  cure.  They  may  have 
thought  this  act  of  Jesus  necessary  to 
the  result  which  they  desired.  Possibly, 
like  Naaman,  they  wished  to  witness 
some  outward  display,  2 Kings  5 : 11. 

33.  And  he  took  him  aside  from 
the  multitude*  From  the  crowd,  in 
the  presence  of  only  a few  witnesses. 
Why?  Various  reasons  may  be  assign- 
ed. (1.)  Tlie  people  had  laid  down 
their  way  of  healing  ; they  needed  to  be 


taught  that  they  should  leave  the  way 
to  Jesus.  (2.)  The  people  may  have 
gathered  to  witness  a great  miracle. 
But  Jesus  would  make  no  display  ; nor 
satisfy  mere  curiosity.  Matt.  12  : 15-21. 
(3.)  He  would  withdraw  from  observa- 
tion ; and  produce  as  little  excitement 
as  possible,  ch.  6 : 31,  32 ; 8 : 22,  23. 
(4.)  While  he  would  strengthen  their 
faith,  he  would  not  feed  their  supersti- 
tion. (5.)  For  the  good  of  the  man 
himself ; that  he  might  have  a proper 
view  of  Christ’s  healing  power.  Jesus 
showed  that  he  was  not  limited  to  any 
one  way  of  exercising  his  miraculous 
power.  And  put  his  fingers,  or 
thrust  his  fingers  into  his  ears,  being 
diseased  organs.  Jesus  could  heal  with- 
out any  external  acts  (ver.  29),  but  they 
were  doubtless  necessary  in  this  case  to 
aid  the  man’s  faith.  Possibly  his  soul 
was  also  being  healed,  and  these  exter- 
nal signs  were  as  speech  to  him.  “ He 
imparted  his  power  first  through  the 
eyes  and  then  through  the  ears.” — 
Bengel.  He  spit  and  touched  his 
tongue,  the  other  diseased  organ; 
probably  spitting  on  his  finger,  he 
touched  the  diseased  tongue.  Jesus 
also  used  saliva  in  two  other  cases  : the 
blind  man  at  Bethsaida  (ch.  8 : 23),  and 
the  blind  man  at  Jerusalem,  John  9 : 6. 
Why  he  should  use  saliva  can  only  be 
conjectured.  But  surely  not  because 
of  any  healing  power  in  it.  This  may 
be  one  way  that  Jesus  teaches  us  that 
we  are  not  to  enter  into  the  reasons  of 
all  his  actions ; and  that  when  he  has 
appointed  any  observance,  we  are  hum- 
bly to  submit,  though  we  may  not  be 
able  to  see  why  it  might  not  have  been 
different. 

In  these  minute  delineations  we  per- 
ceive Mark’s  vivid  manner.  See  ch. 
5 : 42,  43  ; 7 : 30  ; 8 : 24,  25.  In  these 
examples  we  seem  to  get  a glimpse  of 
the  cures  as  they  were  going  on.  Com- 
pare ch.  5 : 8-13. 

34.  liooking  up,  as  to  his  Father, 
in  earnest  desire,  not  for  his  own  sake, 
but  for  the  sake  of  the  men  and  others, 
whose  faith  he  would  strengthen,  and 
whose  souls  he  would  benefit,  John 


A.D.  29. 


MARK  YII. 


145 


85  him,  Epliphatha,  that  is,  *be  opened.  yAnd 
straightway  his  ears  were  opened,  and  the  string  of 
his  tongue  was  loosed,  and  he  spake  plain. 

36  And  * he  charged  them  that  they  should  tell  no 
man : but  the  more  he  charged  them,  so  much  the 

37  more  a gi-eat  deal  they  published  it;  and  were  be- 
yond measure  astonished,  saying,  He  hath  done  all 
things  well : ® he  maketh  both  the  deaf  to  hear,  and 
the  dumb  to  speak. 


* Ge.  1.  3. 

y Ps.  33.  9 ; Is.  35. 
5.  6 ; Mt.  11.  5. 

* ch.  5. 43. 


« Ex.  4.  11. 


11  : 41,  43.  To  heaven,  into  the  sky, 
as  representing  the  abode  of  God.  He 
indeed  performed  miracles  in  his  own 
name  and  by  his  own  authority  ; but  he 
would  not  have  any  regard  his  power 
and  authority  as  human  ; he  would  spe- 
cially rei)resent  them  as  divine,  and  God 
the  source  of  every  blessing.  The  er- 
roneous and  superstitious  views  of  the 
people  in  the  half-heathen  district  of 
Decapolis  may  have  made  such  a lesson 
both  timely  and  necessary.  He  sigh- 
ed, or  groaiud.  A mingled  sigh  of 
prayer  and  compassion.^  The  same 
word  in  Greek  is  used  in  Rom.  8 : 33 ; 
2 Cor.  5:2,  4,  and  translated  groan. 
Jesus  at  one  time  sighed  at  the  hard- 
ness and  unbelief  of  the  Pharisees  (ch. 
8 : 13),  and  at  another  groaned  when 
about  to  raise  Lazarus,  John  11  : 33,  38. 
While  his  looking  to  heaven  would 
suggest  the  sigh  as  a silent  prayer,  the 
condition  of  the  man  and  of  the  people 
were  such  as  to  call  forth  his  pity.  The 
expression  of  his  compassion  in  a sigh 
heavenward,  would  naturally  impress 
all  present  with  the  necessity  of  looking 
to  God  for  help.  Ephphatha.  An 
Aramaean  word  in  the  imperative,  Isa. 
35  : 5.  We  have  here  the  ver}’^  word 
that  Jesus  used.  It  also  shows  what 
was  the  colloquial  language  of  the 
people,  as  well  as  our  Savior’s  own 
vernacular.  This  is  evidently  the  mi- 
nute description  of  an  eye-witness.  If 
Mark  did  not  witness  it  himself,  he 
seems  to  have  given  the  very  words  of 
Peter,  under  whose  direction  he  is  sup- 
posed to  have  written.  For  his  Gentile 
readers  he  immediately  translates,  be 
opened.  As  he  had  on  former  occa- 
sions commanded  the  elements  of  na- 
ture, and  demons,  so  now  he  commands 
the  organs  of  the  body,  that  they  should 
be  restored  to  their  proper  and  natural 
use. 

35.  Straightway.  This  is  wanting 
In  some  of  the  oldest  manuscripts.  But 


whether  it  be  regarded  as  the  approved 
reading  or  not,  the  cure  was  instanta- 
neous. At  the  command  the  ears 
Avere  opened,  every  obstruction  was 
removed,  and  a healthy  action  of  the 
organs  enjoyed  ; all  before  the  com- 
mand was  preparatory.  There  is  no- 
thing for,  but  rather  everything  against, 
the  supposition  of  some,  that  the  cure 
was  gradual.  The  string  of  his 
tongue  Avas  loosed.  Rather,  the 
bond  of  his  tong}ie,  etc.  The  word  trans- 
lated bond  may  mean  any  ligament,  im- 
pediment, or  hindrance,  which  pre- 
vented him  from  speaking  plainly. 
Some  suppose  that  he  was  tongue- 
tied.  There  was  evidently  some  defect 
in  his  organ  of  speech.  His  difficulty 
in  speaking  was  not  a mere  result  of 
deafness.  He  spake  plain.  He  no 
longer  spoke  with  difficulty,  but  in  so 
natural  and  distinct  a manner  that  he 
could  easily  be  understood. 

36.  He  charged  them,  etc.  Those 
who  brought  the  man  to  him,  and  were 
near  him.  See  on  ch.  1 : 44  ; 5 : 43. 
Why  he  thus  charged  them  does  not 
certainly  appear,  but  of  this  we  may  be 
assured,  he  had  good  reasons.  It  was 
in  keeping  with  the  privacy  of  the  mira- 
cle, and  with  the  unostentatiousness  of 
his  ministry.  It  was  an  impressive  way 
of  showing  that  he  did  not  seek  the 
praise  of  men.  Such  admonitions  may 
also  have  been  given  for  the  good  of 
those  who  should  afterward  hear  or 
read  the  account.  But  the  more  he 
charged  them.  The  prohibition 
seemed  only  to  increase  their  desire  to 
publish  it.  They  were  charmed  with 
his  humility  and  modesty.  The  ex- 
pression is  a strong  one  : the  hiore  a 
great  deal,  more  abundantly. 

37.  Beyond  measure.  Very  super- 
abundardly,  superexcessively.  In  an  extra- 
ordinary degree.  The  word  in  Greek  is 
found  only  here,  and  is  of  the  nature  of 
a double  superlative.  “The  effect  of 


146 


MARK  VII. 


A.B.  29. 


this  great  miracle  on  those  who  wit- 
nessed it  was  so  extraordinary  that  the 
writer  has  to  coin  a Greek  word  to 
express  the  boundlessness  of  their 
amazement.” — Dr.  J.  A.  Alexander. 
He  hath  done  all  things  well. 
An  exclamation  of  the  highest  approval 
and  satisfaction.  “ The  exclamation 
almost  reminds  us  of  the  history  of 
the  creation,  where  it  is  said,  all  that  he 
had  made  was  very  good^  Gen.  1 : 31. — 
Olsiiausen.  “ This  work  was  (may  be) 
properly  and  worthily  compared  with 
that  first  one  of  creation  ; it  was  the 
same  bene  licence  which  prompted  and 
the  same  power  that  wrought  it.” — 
Alford.  The  deaf  • • • The 

dumb  9 referring  specially  to  this  case, 
3Xt  possibly  including  others.  Matthew 
(15  : 30,  31)  relates  that  many  miracles 
were  performed,  among  which  were  the 
dumb  speaking.  The  one  just  healed 
could  popularly  be  called  deaf  and 
dumb,  his  power  of  utterance  being 
defective  and  his  speaking  difficult, 
ver.  32. 

A mere  survey  of  this  miracle  shows 
how  futile  the  attempt  of  those  who 
would  explain  miracles  by  natural 
causes.  — Dr.  A.  Hovey  {Miracles  of 
Christy  p.  190)  has  well  put  it : “ Paul  ns 
lays  great  emphasis  on  the  use  of  means 
in  the  present  case.  He  supposes  that 
Jesus  moistened  with  spittle  some  kind 
of  powders,  and  applied  them  to  the 
tongue,  if  not  to  the  inner  part  of  the 
ear.  But,  if  medical  science,  as  he 
professes  to  believe,  was  at  so  low  an 
ebb  in  Palestine,  how  did  Jesus,  who 
was  a mere  man,  acquire  his  great 
skill  ? How  is  it  that  he  never  failed 
to  effect  a speedy  and  perfect  cure? 
Where  have  lived  the  successors  of  this 
matchless  physician  ? Or  did  his  skill 
perish  with  him  ? If  so,  was  it  earth- 
born  or  heaven- born,  natural  or  super- 
natural? ” 

Remarks. 

1.  Jerusalem  was  opposed  to  Jesus. 
So  have  always  been  the  seats  of  formal 
and  false  religions,  ver.  1 ; ch.  3 : 22  ; 
Matt.  2:3;  John  5 : 18 ; Gal.  4 : 25. 

2.  Fault-finders  can  always  find 
enough  to  do,  ver.  2;  Acts  0 : 12-11: ; 
24  : 5-9  ; 1 Pet.  2 : 14 ; 3 : 10. 

3.  The  Pharisees  have  their  suc- 
cessors at  the  present  day  among  nomi- 
nal Christians.  “ What  can  we  say  to 
the  gravity  and  seriousness  with  which 


men  argue  on  behalf  of  chasubles, 
albs,  tunicles,  piscinas,  sedalia,  cre- 
dence-tables, rood-screens,  and  the  like, 
in  the  present  day  ? What  can  we  say 
to  the  exaggerated  attention  paid  by 
many  to  ceremonies,  ornaments,  ges- 
tures and  postures,  in  the  worship  of 
God,  about  which  it  is  enough  to  say 
that  Scripture  is  totally  silent  ? What  is 
it  all  but  Pharisaism  over  again  ? ” — 
Ryle.  Vers.  3-5 ; Gal.  4 : 9-il. 

4.  Formality  in  worship  is  hypocrisy, 
ver.  6 ; 2 Tim.  3:5;  Ezek.  33  : 31,  32. 

5.  No  worship  can  be  acceptable  to 
God,  in  which  the  heart  is  not  engaged, 
ver.  6 ; John  4 : 24  ; Isa.  29  : 13. 

6.  See  that  your  religion  is  founded 
on  the  word  of  God,  and  not  on  the 
traditions  of  men,  vers.  7,  8 ; Isa.  8 : 20 ; 
John  5 : 39 ; Acts  17  : 11 ; Eph.  6 : 17  ; 
John  4 : 6 ; 1 Tim.  1 : 4. 

7.  Traditions  which  merely  supple- 
ment the  word  of  God  are  useless  ; 
those  which  contradict  it  are  impious, 
vers.  7-9  ; Col.  2:8;  1 Pet.  1 : 18,  19. 

8.  God  alone  has  a right  to  add  to 
liis  word,  vers.  10,  11;  Deut.  4:2; 
12  : 32 ; Prov.  30  : 6 ; Rev.  22  : 18,  19. 

9.  Christ  came  not  to  make  void  the 
law,  but  to  fulfill  it,  vers.  10-13 ; Matt. 
5 : 17;  Rom.  3 : 31. 

10.  Children  may  break  the  fifth 
commandment  by  withholding  proper 
and  necessary  aid  from  their  parents, 
vers.  10-12  ; Luke  2 : 51 ; Prov.  28  : 24. 

11.  It  is  our  duty  to  hear  attentively 
and  understand  clearly  Christ’s  teach- 
ings. In  order  to  do  this  we  should 
seek  the  guidance  of  the  Snirit,  vers. 
14,  16  ; Prov.  4:5;  John  8 : 12  ; 14  : 26  ; 
16  : 13 ; James  1 : 5. 

12.  “In  the  New  Testament  the 
making  distinctions  of  meats  is  classed 
among  the  works  of  the  devil.” — 
Lange.  Ver.  14;  1 Tim.  4 : 1-3. 

13.  It  is  not  evil  influences,  bad  com- 
pany and  the  like,  but  the  heart,  which 
is  the  chief  source  of  human  defile- 
ment, vers.  15,  21-23 ; Gen.  6:5;  Ps. 
14  : 1. 

14.  Are  j^ou  seeking  of  Christ  and 
his  Spirit  to  understand  his  word  ? ver. 
17 ; Matt.  13  : 36 ; Luke  24  : 45. 

15.  Christians  are  too  often  inexcusa- 
bly dull  of  spiritual  understanding,  ver. 
18  ; Luke  24  : 25  ; Heb.  5 : 12. 

16.  Men  are  depmved  by  nature  ; the 
lieart  is  the  seat  of  sin,  vers.  20-23  ; Ps. 
14  : 1-3  ; Prov.  4 : 23  ; Jer.  17  : 9. 

17.  Many  evils  lie  imbedded  in  the 
human  heart,  needing  only  circum- 


A.D.  29. 


MARK  Vni. 


147 


Jesus  feeds  the  four  thousand, 

VIII.  IN  those  dsijs  ^ the  multitude  being  very  great, 
and  having  nothing  to  eat,  Jesus  called  his  disciples 


bMt.  9.  36;  15.  3-3; 
ch.  6.34;  Ps.  145. 
8 ; Is.  60.  3,  4 ; 
Heb.  2. 17;  4. 15; 

6.  2. 


stances  to  develop  them.  Remember 
that  God  looketh  into  the  heart,  vers. 
21,  22 ; Gen.  16  : 13 ; 1 Sam.  16  : 7 ; Isa. 
^ : 6 ; Jer.  20  : 12 ; Matt.  6 : 4. 

18.  True  purity  depends  on  the  state 
of  the  heart,  vers.  20-23 ; J er.  4 : 14  ; 
Rom.  14  : 19 ; 1 Cor.  8 : 8. 

19.  Labor  and  pray  for  the  salvation 
of  children.  Nothing  but  a radical 
change  of  heart  will  suffice,  vers.  21, 
22;  John  3:  5-7. 

20.  God  often  has  a people  where  we 
little  expect  it,  ver.  ^ ; Matt.  8 : 11 ; 
John  10  : 16, 

21.  In  the  Syrophoenician  woman  we 
have  an  example  of  persevering  and 
importunate  prayer,  vers.  2^29 ; Gen. 
32  : 24-28  ; Matt.  26  : 39,  42,  44 ; Luke 
18:3-8. 

22.  In  going  to  Jesus  for  others  we 
should  make  their  cases,  as  it  were,  our 
own,  ver.  26 ; Matt.  15  : 25;  Ex.  32  : 31, 
32  ; Rom.  9 : 1-3. 

Those  whom  Christ  intends  to 
honor  the  most  he  often  tries  the  most, 
vers.  27,  28 ; Heb.  11  ch. ; 1 Pet.  1 : 7. 

24.  Under  all  circumstances  we 
should  exercise  a submissive  and  un- 
wavering faith  in  Christ,  ver.  28  ; Heb. 
10  : 23 ; J ames  1 : 6 ; 1 Pet.  1 : 9. 

25.  VVe  should  come  to  God  just  as 
we  are,  poor  sinners,  ver.  28  ; Luke 
15  : 18,  19  ; 18  : 13,  14 ; James  4 : 10. 

26.  Parents  should  feel  a deep  anxiety 
for  their  children,  that  they  may  be 
delivered  from  the  power  of  Satan,  ver. 
26;  Gen.  17:  18. 

27.  Most  speak  and  hear;  but  how 
many  are  spiritually  deaf  and  dumb  ! 
ver.  32;  Ps.  58  : 3-5. 

28.  Many  Christians,  afflicted  with 
spiritual  impediment  of  speech,  only 
stammer.  Let  them  take  their  cases  to 
Jesus,  ver.  32  ; Isa.  32  : 4. 

29.  We  should  bring  our  friends  to 
Jesus,  ver.  32 ; Isa.  35  : 5 ; John  1 : 42, 
45,  46;  6 : 37. 

30.  Christ  and  his  Spirit  is  not  con- 
fined to  anyone  way  or  instrumentality 
in  regeneration,  vers.  33,  34 ; John 
3 : 8. 

31.  Jesus  alone  makes  the  deaf  to 
hear  and  the  dumb  to  speak,  ver.  35 ; 
Isa.  35  : 5,  6. 

32.  Christ’s  acts  were  significant; 


but  superstition  often  perverts  their 
meaning.  Thus  in  Romish  baptism, 
the  priest  touches  the  ears,  moistens 
the  tongue  with  saliva,  and  lays  salt  in 
the  mouth,  ver.  33  ; ver.  7. 

33.  Christ  has  set  us  an  example  of 
modesty,  ver.  36;  Matt.  6:2;  John 
8 : 50. 

34.  Christ  has  done  all  things  well  in 
his  atoning  and  redeeming  work,  ver. 
37;  Heb.  7 : 26-28. 

35.  Be  not  merely  astonished  at  the 
works  of  Christ ; but  savingly  benefited. 
Seek  his  approval,  “ Well  done,”  ver. 
37  ; Matt.  25  : 21 ; Heb.  12  : 1,  2. 


CHAPTER  VIII. 

Mark  continues  his  narrative  of 
Jesus  in  Decapolis,  by  relating  the 
second  miraculous  feeding  of  the  mul- 
titude. Passing  over  to  the  western 
side  of  the  lake,  Jesus  suffers  further 
opposition  from  the  Pharisees  ; return- 
ing to  the  eastern  side,  he  warns  the 
disciples  against  the  doctrines  of  the 
Pharisees  and  of  Herod.  At  Bcthsaida 
Jesus  performs  a remarkable  miracle  on 
a blind  man.  From  thence  he  goes 
into  the  vicinity  of  Caesarea  Philippi, 
and  there  draws  forth  from  Peter  in 
behalf  of  the  twelve  the  confession 
that  Jesus  is  the  Christ.  Jesus  reveals 
more  clearly  than  before  the  doctrine 
of  his  suffering,  death  and  resurrec- 
tion ; rebukes  Peter  for  resisting  it ; 
and  teaches  the  duty  and  necessity  of 
self-denial.  It  was  now  probably  sum- 
mer, A.D.  29.  By  spending  his  time 
mostly  in  the  mountainous  regions  of 
the  north,  he  not  only  evaded  the  oppo- 
sition of  the  Pharisees,  but  also  enjoy- 
ed a cooler  and  fresher  air. 

1-9.  Feeding  the  four  thousand. 
Matt.  15  : 32-39.  The  accounts  of  the 
two  evangelists  are  very  similar.  But 
Mark  is  the  more  vivid  and  enters  some- 
what more  into  detail.  It  was  now 
quite  likely  early  in  June,  possibly 
when  the  people  were  going  to  the  feast 
of  Pentecost,  or  returning.  The  site  of 
the  miracle  is  not  clearly  defined.  Dr. 
Ellicott  suggests  that  it  was  situated 
about  the  middle  of  the  eastern  coast, 


148 


MARK  VIII. 


A.D.  29, 


2 unto  Jiim^  and  saith  unto  them,  I liave  compassion 
on  the  multitude,  because  they  have  now  been  with 

3 me  three  days,  and  have  nothing  to  eat : and  if  I 
send  them  away  fasting  to  their  own  houses,  they  will 
faint  by  the  way : for  divers  of  them  came  from  far. 

4 And  his  disciples  answered  him.  From  whence  can 
a man  satisfy  these  men  with  bread  here  in  the  wil- 


on  the  high  ground  in  the  neighbor- 
hood of  the  ravine  opposite  to  Mag- 
dala,  which  is  now  called  Wady  Semak, 
ver.  10  ; Matt.  15  : 29,  33. 

1.  In  those  days.  A very  inde- 
finite expression  of  time.  Compare  ch. 
1 : 9.  From  the  connection  it  appears 
tliat  it  was  while  he  was  still  in  Deca- 
polis,  and  not  long  after  the  healing  of 
the  deaf  and  dumb  man,  ch.  7 ; 36,  37. 
The  multitude  being  very  great ; 
or,  according  to  some  of  the  most  an- 
cient manuscripts.  There  being  again  a 
great  multitude^  similar  to  that  which 
had  so  frequently  attended  him  in  Gali- 
lee, and  especially  the  one  he  had  fed 
about  two  months  before  in  that  region, 
not  far  distant  on  the  north-eastern 
shore  of  the  lake.  The  fame  of  his 
great  miracles  had  probably  brought 
the  multitude  together.  It  is  also  pos- 
sible that  many  of  them  were  going  or 
returning  from  the  feast  of  Pentecost, 
which  began,  A.  D.  29,  about  June  6th. 
His  disciples.  Probably  the  twelve. 

2.  I have  compassion.  I am 
moved  with  pity  for  the  multitude  ; so 
moved  in  mind  as  also  to  produce  physi- 
cal emotion,  ch.  6 : 34.  The  case  was 
more  urgent  than  on  the  former  occa- 
sion, because  they  have  noAV  been 
with  me  three  days,  or  rather,  be- 
cause they  continue  with  me  now  three 
days^  according  to  Jewish  reckoning, 
parts  of  three  days  ; the  third  day  was 
now  passing.  Have  nothing  to  eat. 
If  they  brought  any,  it  was  all  con- 
sumed ; and  the}^  were  in  a wilderness 
(ver.  4),  where  no  food  could  be  obtain- 
ed. Compare  vers.  1 and  4. 

3.  And  if  I send  them  aivay, 
dismiss  them^  as  a congregation  which  he 
had  instructed  and  healed.  To  their 
own  houses^  or  homes.  It  appears  that 
they  were  fasting,  eating  nothing  that 
day  ; but  whether  it  was  the  third  d-ay 
of  fasting  is  uncertain.  Quite  probably 
some  had  gone  longer  without  food 
than  others.  Faint  by  the  Avay. 
Become  exhausted  and  entirely  wearied 
out  for  want  of  food  and  by  fatigue  on 


their  way  home.  For  divers  of  them 
came  from  far.  According  to  the 
highest  critical  authorities.  And  some 
of  them  have  come^  or  «re,  from  far. 
These  are  not  the  comment  of  the  his- 
torian, but  part  of  the  compassionate 
words  of  Jesus.  How  vividly  are  the 
wants  of  the  multitude  presented,  in 
the  wilderness,  away  from  home,  and 
some  of  them  far  away,  from  the  borders 
of  Decapolis,  and  possibly  from  the 
regions  beyond  ! 

4.  From  Avhence.  From  what 
source.  Can  a man  satisfy  ? Will 
any  one  be  able  to  appease  the  appetite 
of  these  men.  The  location  is  empha- 
tically referred  to  : Here,  and  further 
explained,  in  the  Avilderness,  rather 
In  a wilderness.  The  preposition  trans- 
lated in  seems  rather  to  mean  on,  or 
upon,  suggesting  the  barren  surface  of 
a desert.  From  what  source  will  one 
be  able  to  appease  the  appetite  of  so 
great  a multitude  here  on  a desert? 
See  on  the  words,  07i  the  ground,  ver.  6. 
iliey  could  not  have  forgotten  the  feed- 
ing of  the  five  thousand ; yet  they 
seemed  not  to  expect  a repetition  of 
the  miracle.  And  why  should  they  ? 
For  more  than  two  years  Jesus  had 
exercised  his  ministry,  attended  with 
large  multitudes  ; yet,  thus  far,  only 
once  had  he  miraculously  fed  them. 
Compare  ver.  14.  The  disciples  were 
still  babes  in  faith  and  knowledge,  as 
is  frequently  illustrated  in  the  Gospels, 
ch.  7 : 18 ; 9 : 10,  28, 29 ; Luke  24  : 25-27. 
Even  putting  the  worst  construction  on 
their  question,  we  find  similar  examples 
of  weak  faith  among  God’s  people. 
The  Israelites  murmur  immediately 
after  their  deliverance  at  the  Red  Sea 
(Exod.  15  : 24 ; 17  : 1-3)  ; and  eA^en 
Moses  showed  unbelief  when  God  was 
about  to  feed  Israel  with  fiesh  in  the 
wilderness,  Num.  11  : 21-23.  No  reason 
therefore  can  be  founded  on  this  ques- 
tion for  supposing,  with  certain  Ger- 
man interpreters,*  that  this  is  only 
another  account  of  the  miracle  record- 
ed in  ch.  6 : 35-44.  The  questions  of 


A.D.  29. 


MARK  VIII. 


149 


5 derness  ? ® And  he  asked  them,  How  many  loaves  ® 6. 38 ; Mt.  15. 

6 have  ye  ? And  they  said,  Seven.  And  he  com- 
manded the  people  to  sit  down  on  the  ground : and 
he  took  the  seven  loaves,  and  gave  thanks,  and 
brake,  and  gave  to  his  disciples  to  set  before  them; 

7 and  they  did  set  them  before  the  people.  And  they 

had  a few  small  fishes : and  he  blessed,  and  com-  ch.  6. 41 ; Mt.  14. 

8 manded  to  set  them  also  before  them.  So  they  did 

eat,  and  were  filled : and  they  took  up  of  the  broken  ’ 


Jesus  in  vers.  19,  20,  show  conclusively 
that  there  were  two  instances  of  miracu- 
lous feeding ; and  the  accounts  of  the 
two  show  marked  differences.  The 
journey  to  the  former  was  from  Galilee, 
probably  from  Capernaum ; to  the 
latter  was  from  Sidon  through  Decapo- 
lis.  That  was  in  the  spring;  this  in 
the  summer.  The  one  was  in  the  vi- 
cinity of  Bethsaida,  north-east  of  the 
Sea  of  Galilee  ; the  other  was  in  Deca- 
polis,  a few  miles  farther  south.  In  that 
the  people  were  principally  Jews  from 
the  western  side  of  Jordan,  who  had 
been  with  Jesus  one  day ; in  this  they 
were  a mixed  multitude,  partly  Jews 
and  partly  heathen,  from  the  east  of 
Jordan,  and  had  been  with  Jesus  three 
days.  There  the  number  of  men  was 
five  thousand,  who  reclined  on  the 
grass ; here  four  thousand,  who  reclined 
on  the  ground.  In  that  case  there  were 
five  loaves ; and,  after  the  meal,  twelve 
baskets  of  fragments ; in  this  there 
were  seven  loaves,  and,  afterward,  seven 
baskets  of  fragments.  Then  they  used 
traveling  baskets ; now  provision  bas- 
kets. With  such  differences,  the  attempt 
to  prove  but  one  miracle  proves  ex- 
tremely absurd. 

5.  How  many  loaves.  In  the 
answer  Matthew  adds,  “a  few  little 
fishes.”  But  Mark  also  refers  to  “ a few 
small  fishes,”  in  ver.  7.  The  disciples 
seem  now  to  have  suspected  what  Jesus 
was  about  to  do  ; for  they  do  not 
exclaim,  as  on  the  former  oceasion, 
“What  are  tlie}"  among  so  many?” 
John  6 ; 9.  Their  faith  certainly  had 
been  benefited  thereby,  for  not  a word 
of  doubt  is  expressed.  With  becoming 
modesty  they  neitlier  suggest,  nor 
doubt  a miracle.  Jesus  alone  knew 
when  it  was  proper  for  him  to  work 
one,  ver.  12;  John  2 : 4. 

6.  He  commanded  the  people^ 
doubtless  through,  or  under  the  direc- 
tion of  the  disciples  who  on  the  former 


occasion  arranged  the  people  into  com- 
panies, ch.  6 : 89,  40.  To  sit  on  the 
ground.  To  lie  down.,  according  to  the 
Oriental  posture  in  eating.  Notice,  07i 
the  ground.,  instead  of  on  the  grass  at  the 
former  miracle.  This  expression,  to- 
gether with  in  a wilderness.,  or  desert 
(ver.  4),  implies  a barren  surface,  either 
because  it  was  summer  and  vegetation 
had  dried  up,  or  because  it  was  literally 
a desert,  destitute  of  vegetation.  In 
any  case  it  shows  a striking  difference 
in  the  locality  of  the  two  miracles. 
Gave  thanks  . . . brake,  etc. 
See  on  ch.  6 : 41.  A comparison  with 
the  account  of  the  former  miracle 
shows  what  we  should  naturally  expect, 
a greater  conciseness  in  this. 

7.  Blessed.  Blessed  them.  Invoked 
God’s  blessing  on  the  fishes  with 
thanksgiving.  See  on  ch.  C : 41.  In 
this  instance  Mark  bestows  special  at- 
tention upon  the  fishes.  Jesus  blesses 
them,  and  commands  that  they  should 
be  also  set  before  the  people  ; thus  in- 
timating the  order  in  which  the  two 
kinds  of  food  were  served,  and  the 
bountifulness  of  the  feast. 

8.  So.  Rather  Were  filled. 

Were  fully  satisfied.  There  was  not  a 
partial  but  a full  satisfaction  of  their 
appetites.  At  what  moment  was  the 
miracle  performed  ? We  may  answer, 
either  with  Meyer,  “ The  Lord  blessed, 
and  gave  the  loaves  and  fishes  to  the 
disciples  as  they  were  ; and  then,  durhig 
their  distribution  of  them.,  the  miraculous 
increase  took  place,  so  that  they  broke 
and  distributed  enough  for  all;”  or, 
the  increase  took  place  while  passing 
through  and  from  the  hsmds  of  Jesus, 
similar  to  that  of  the  widow’s  oil  (2 
Kings  4 : 5-7),  which  filled  vessel  after 
vessel,  and  was  only  stayed  when  there 
were  no  more  to  fill.  But  the  important 
point  is  stated,  that  the  miracle  was 
performed ; just  when,  is  comparatively 
of  no  consequence. 


150 


MARK  VIII. 


A.D.  29, 


9 meat  that  was  left  seven  baskets.  And  they  that 
had  eaten  were  about  four  thousand : and  he  sent 
them  away. 


The  broken  meat  that  was 

left*  The  excess^  residue^  or  remnanU 
fragmenU^  broken  pieces  of  food. 
These  had  been  probably  distributed, 
or  mostly  so,  and  were  gathered  up 
from  the  ground  where  the  men  liad 
eaten.  Baskets*  Grain  or  provision 
baskets,  and  seem  to  have  been  larger 
than  the  traveling-basket  used  on  the 
former  occasion  (eh.  6 : 43),  as  Paul  was 
let  down  in  one  from  the  wall  of  Da- 
mascus. That  the  evangelist  intended 
to  distinguish  the  two  baskets  is  evi- 
dent from  vers.  19,  20,  where  they  are 
both  mentioned,  and  each  related  to 
its  proper  miracle,  as  here  and  else- 
where. Thus  the  seven  baskets  here 
may  have  equaled,  or  exceeded,  the 
twelve  baskets  of  the  former  miracle. 

9.  About  four  thousand*  Mat- 
thew (15:38)  adds,  “men,  besides 
women  and  children.”  This  would 
probably  raise  the  number  to  about  six 
thousand.  This  gives  us  some  idea  of 
what  the  evangelists  mean  when  they 


speak  of  great  multitudes  following 
Jesus.  We  see  the  simplicity  and  truth- 
fulness of  the  evangelists  in  the  fact 
that  tlie  provisions  of  the  second  mi- 
raculous feeding  were  more,  and  the 
number  fed  less,  than  in  the  first.  Fic- 
tion would  rather  have  made  the  second 
miracle  apparently,  at  least,  greater 
than  the  first.  He  sent  them  away* 
Dismissed  them  as  an  assembly,  doubt- 
less with  a parting  blessing. 

Thus  in  two  miracles  Jesus  pre- 
sented himself  as  the  bread  of  life  ; first 
to  the  Jews,  and  then  to  the  Gentiles  as 
well  as  the  Jews.  And  it  was  truly  be- 
coming him  thus  to  do.  See  on  eh. 
6 : 44. 

10-13.  A BRIEF  VISIT  TO  GaLILEE. 
Crossing  AND  re-crossing  the  lake. 
The  Pharisees  seek  a sign.  Matt. 
15  : 39  ; 10  : 1-4.  Mattliew,  after  his 
usual  manner,  gives  the  words  of  Jesus 
more  fully.  But  even  here  Mark  pre- 
sents more  vividly  what  Jesus  did. 


SEA  OF  GALILEE  FROM  THE  NORTH-WEST  ; MAGDALA  AND  TIBERIAS, 


A.D.  29. 


MARK  VIII. 


151 


The  Pharisees  seek  a sign  ; warning  against  their 
teaching. 


10  AND  ® straightway  he  entered  into  a ship  with 
his  disciples,  and  came  into  the  parts  of  Dalmanu- 

11  tha.  ^And  the  Pharisees  came  forth,  and  began  to 
question  with  him,  seeking  of  him  a sign  from 

12  heaven,  tempting  him.  And  s he  sighed  deeply  in 
his  spirit,  and  saith.  Why  doth  this  generation  seek 
after  a sign  ? Verily  I say  unto  you.  There  shall  no 


«Mt.  15.39. 


fMt.  12.  38;16.  1; 
John  6.  30. 

e Is.  53.  3. 


10.  Straightway*  Showing  the 
chronological  connection.  Both  Mat- 
thew and  Mark  place  the  embarking 
immediately  after  dismissing  the  mul- 
titude who  had  been  miraculously  fed. 
A ship*  Rather,  the  ship^  so  often 
mentioned,  and  which  Jesus  and  his 
disciples  used  in  going  from  one  point 
of  the  lake  to  another,  ch.  3 : 9 ; 4 : 36 ; 
5:2.  Into  the  parts  of  Dalmanu- 
tha  ; into  the  regions  ofy  etc.  Matthew 
says  that  “ Jesus  came  into  the  borders 
(neighborhood)  of  Magdala.”  The  latter 
was  situated  on  the  west  side  of  the  Sea 
of  Galilee,  about  three  miles  north  of  Ti- 
berias, just  south  of  the  plain  of  Genne- 
saret.  The  modern  village  is  called  Mej- 
del.  About  a mile  south  is  a narrow  glen, 
where  are  copious  fountains  and  ruins 
of  a village.  Here,  probably,  stood 
Dalmanutha.  It  does  not  appear  that 
Jesus  landed  at  either  place,  but  in  the 
vicinity  of  each.  Just  south  of  Mag- 
dala high  rocks  overhang  the  sea.  At 
the  foot  of  these  cliffs,  toward  Dalma- 
nutha, is  the  spot  where  he  probably 
landed.  He  was  thus  in  the  “regions” 
of  the  one  and  in  the  “ borders”  of  the 
other.  This  is  an  instance  of  substan- 
tial agreement,  yet  striking  independ- 
ence. Matthew’s  account  may  be  re- 

f aided  as  the  more  general  of  the  two. 
t is  very  probable  that  Jesus  and  his 
disciples  directed  their  course  toward 
Dalmanutha  after  landing  ; they  may 
also  have  visited  Magdala.  Here  do  we 
see  how  careful  Jesus  was  to  avoid  ex- 
citement and  even  observation  in  Gali- 
lee. He  lands  in  a retired  place,  and 
very  probably  at  night;  and  soon  re- 
turns to  the  eastern  side,  ver.  13. 

11.  The  Pharisees  came  forth, 
or  out ; probably  from  Dalmanutha,  to 
Jesus,  who  was  in  their  irnmediate 
vicinity.  They  do  not  wait  for  him  to 
come  to  them,  but  go  out  to  him.  A 
vivid  picture  of  the  alertness  of  the 
Pharisees  in  their  opposition  to  Jesus, 


and  in  their  endeavors  to  destroy  him. 
It  seems  that  they  had  their  emissaries 
and  spies  abroad.  Compare  their  grow- 
ing opposition,  and  repeated  attacks, 
ch.  2 : 6,  18,  24  ; 3 : 6,  22  ; 7:1.  Mat- 
thew (16  : 1)  mentions  “Sadducees”  as 
leagued  with  the  Pharisees.  The  latter 
were  the  principal  leaders  of  the  op- 
position, and  are  the  only  ones  men- 
tioned here.  Began ; at  once,  as  soon 
as  they  came  out,  showing  a determina- 
tion to  continue,  and  an  evil  design, 
tempting  him;  in  their  unbelief 
putting  him  to  a test,  and  trying  to  in- 
duce him  to  do  something  which  they 
could  use  against  him.  To  question 
with  him  with  a disputatious  and 
caviling  spirit  and  manner.  Seeking, 
or  requiring,  a sign  from  heaven,  a 
miracle  from  the  sky,  such  as  the 
standing  still  of  the  sun  and  moon  in 
the  days  of  Joshua,  or  as  the  thunder 
and  lightning  at  the  giving  of  the  law, 
and  not  a sign  on  the  earth,  such  as  his 
miracles  were.  Alford  mentions  that 
the  Jews  held  that  demons  and  false 
gods  could  give  signs  on  earth,  but  only 
the  true  God  could  give  a sign  from 
heaven.  A very  extraordinary  appear- 
ance of  the  rainbow  was  regarded  by 
some  as  a sign  of  the  Messiah.  Such 
passages  as  Dan.  7 : 13  probably  also 
led  to  the  expectation  of  a sign  from 
heaven.  That  such  an  expectation  was 
entertained  seems  evident  from  the  re- 
peated requests  of  the  Pharisees,  Matt. 
12:38;  Luke  11:16;  compare  John 
2 : 18;  6 : 30.  Christ’s  life  was  indeed 
remarkable  for  such  signs,  but  the 
Pharisees  were  blind  and  could  not  per- 
ceive the  signs  of  the  times.  Matt.  2 : 
2 ; 16  : 2-4  ; Luke  2 : 13,  14 ; Mark  1 : 
10,  11  ; 9:7;  15  : 32 ; Matt.  28  : 2-4  ; 
Acts  1 : 9-11.  Of  course  the  Pharisees 
in  their  unbelief  did  not  expect  from 
Jesus  such  a sign. 

12.  He  sighed  deeply  in  hi.s 

spirit*  A deep  sigh  or  moan,  coming 


152 


MARK  VIII. 


A.D.  29. 


13  sign  be  given  unto  this  generation.  ^ And  he  left  16.  4;  Hos. 
them,  and  entering  into  the  ship  again  departed  to 

the  other  side. 

14  'Now  the  disciples  had  forgotten  to  take  bread,  * Mt.  16.  5-7. 
neither  had  they  in  the  ship  with  them  more  than 

15  one  loaf.  ^ And  he  charged  them,  saying.  Take  ^ Pro.  19.  27 ; Mt. 
heed,  beware  of  the  leaven  of  the  Pharisees,  and  of 


forth,  not  only  from  his  physical  nature, 
but  also  from  the  depths  of  his  soul. 
It  was  a sigh  of  mingled  sorrow  and  in- 
dignation at  their  unbelief,  hypocrisy 
and  crafty  opposition.  And  as  he  refers 
to  his  own  resurrection  as  a sign  which 
should  be  given  them  (Matt.  16  : 4), 
may  not  a view  of  his  own  sufferings 
and  of  their  continued  opposition  have 
contributed  to  that  sigh  ? Mark  alone 
records  it ; and  here  do  we  see  one  of 
those  graphic  strokes  of  his  pen,  by 
which  he  presents  the  looks  and  ges- 
tures of  Jesus,  and  so  many  little  acts 
of  his  life. 

Why  do  this  generation,  etc.  ? 
Why  do  this  wicked  and  faithless  gene- 
ration (Matt.  16  : 4)  seek  a sign,  when 
they  have  had  so  many  which  thej^ 
would  not  receive,  and  when  even  a 
sign  from  heaven  would  not  satisfy 
them?  There  could  be  no  reason  or 
ground  for  granting  such  a request. 
They  neither  expected  it  nor  deserved 
it.  Verily  I say  unto  you.  A 
solemn  and  authoritative  declaration, 
preceding  the  utterance  of  a momentous 
truth.  See  on  ch.  3 : 28.  No  sign 
shall  be  given,  such  as  they  demand- 
ed. The  expression  is  exceedingly 
strong  in  the  original,  similar  in  form 
toaHebrew  oath.  Matthew  adds,  “but 
the  sign  of  Jonah,”  which  is  entirely 
consistent  with  the  preceding  strong 
assertion.  For  none  of  his  signs  were 
for  such  hardened  cavilers.  Besides,  the 
most  emphatic  denial  of  a sign  from 
heaven,  did  not  preclude  such  a sign 
as  that  of  Jonah. 

13.  And  he  left  them.  Not  only 
leaving  their  company,  but  also  leaving 
them  to  themselves.  Probably  the 
same  day  embarking  again  in  the 
ship  by  which  he  came,  he  departed 
to  the  eastern  side  of  the  lake. 

14-21.  Jesus  cautions  his  disciples 

AGAINST  THE  LEAVEN  OF  THE  PHARI- 
SEES, AND  OF  Herod.  Matt.  16  : 4-12. 
Mark  goes  more  into  detail,  but  Mat- 
thew alone  (16  : 12)  states  the  conclu- 
sion, that  they  understood  that  he 


spoke  of  the  teaching  of  the  Pharisees 
and  of  the  Sadducees. 

14.  Noav.  Bather,  And^  connecting 
this  with  what  precedes.  Had  for- 
gotten, or,  forgot.  It  would  seem, 
from  a comparison  of  this  verse  with 
Matt.  16  : 5,  that  it  was  after  their  land- 
ing on  the  eastern  side  that  the  dis- 
ciples forgot  to  take  bread  for  their 
further  journey  into  the  region  beyond, 
and  that  they  had  one  loaf  remaining 
after  they  were  over.  More  than  one 
loaf.  But  one  loaf  or,  except  one  loaf 
Mark  alone  mentions  this,  showing  the 
vivid  recollection  of  minute  circum- 
stances by  Peter,  under  whose  direc- 
tion this  evangelist  is  supposed  to  have 
written. 

15.  We  have  here  an  example  how 
Jesus  improved  the  events  of  daily  life 
for  the  spiritual  advantage  of  his  fol- 
lowers. Their  neglect  to  provide  pro- 
visions gave  him  an  opportunity  of 
warning  them,  in  parabolic  language, 
against  the  teachings  and  influence  of 
the  Pharisees  and  of  Herod.  While 
they  were  absorbed  and  solicitous 
about  provisions  for  their  journey, 
Jesus  charged  them.  Leaven ; a 
figure  of  diffusive  and  assimilating 
power,  generally,  though  not  always, 
used  in  Scripture  to  represent  that 
which  is  corrupt  and  evil.  Here  it  de- 
notes the  pernicious  teaching  of  the 
Pharisees,  etc.,  Matt.  16  : 12.  Compare 
Luke  12  : 1.  The  leaven  of  Herod. 
The  pernicious  influence  and  teachings 
of  Herod  and  his  party.  Matthew  sa3^s 
nothing  of  Herod,  but  adds,  “and  of 
the  Sadducees.”  Some,  therefore,  sup- 
pose that  Herod  and  his  party  were 
Sadducees,  which  is  not  a necessary 
conclusion.  Jesus  may  have  named  all 
three  classes,  for  the  influence  and 
teaching  of  them  all  were  pernicious, 
formal,  w^orldly,  and  opposed  to  Christ. 
Indeed,  leaven  could  be  applied  to  any 
false  religious  teaching.  The  Herodians 
were  more  of  a political  party  than  a 
religious  sect,  and  very  likely  were,  for 
the  most  part,  Sadducean  in  religious 


A.D.  29. 


MARK  Vm. 


163 


16  the  leaven  of  Herod.  And  they  reasoned  among 
themselves,  saying,  It  is  ^ because  we  have  no  bread. 

17  And  when  Jesus  knew  he  saith  unto  them.  Why 
reason  ye,  because  ye  have  no  bread  ? “Perceive 
ye  not  yet,  neither  understand  ? Have  ye  your  heart 

18  yet  hardened  ? Having  eyes,  see  ye  not ; and  hav- 
ing ears,  hear  ye  not  ? And  do  ye  not  remember  ? 

19  “When  I brake  the  five  loaves  among  five  thousand, 
how  many  baskets  full  of  fragments  took  ye  up  ? 

20  They  say  unto  him.  Twelve.  And  ® when  the  seven 
among  four  thousand,  how  many  baskets  full  of 


» Mt.  16.  7. 


ch.  3.  5 ; 6.  52 


" ch.  6.  43  ; Mt.  14. 
20;  Lk.  9.  17; 
John  6. 13. 
o ver.  8 ; Mt.  15. 
3T. 


sentiment,  the  wealthiest  classes  being 
Sadducees ; yet  Josephus  never  inti- 
mates nor  implies  that  they  were  Sad- 
ducees ; and  Herod  Antipas,  in  his 
opinion  that  John  had  risen  from  the 
dead  (Matt.  14  : 2),  seems,  in  that  re- 
spect, to  entertain  Pharisaic  sentiment. 
It  should  also  be  noticed  that  Mark 
alone  (3  ; 6)  had  mentioned  the  com- 
bination of  the  Pharisees  with  the  He- 
rodians  for  the  purpose  of  destroying 
Jesus.  It  was  this  sect  and  this  party 
which  exerted  the  greatest  influence 
against  Jesus  in  Galilee.  We  may  see 
a special  reason  in  this,  and  also  in 
the  fact  that  Mark  wrote  for  Gentiles, 
for  mentioning  Herod.  The  admonition. 
Take  heed  and  beware,  carefully 
guard  against  and  avoid,  implies  that 
the  disciples  were  more  or  less  under 
the  influence  of  this  leaven.  They 
came  constantly  in  contact  with  the 
various  Jewish  sects  and  parties,  and 
heard  their  opinions  and  utterances, 
which  were  adapted  to  affect , their 
minds,  which  were  still  darkened  with 
many  carnal  views  and  notions. 

16.  They  reasoned  among  them- 
selves. . Talked  over  the  matter,  com- 
pared their  views.  And  being  them- 
selves solicitous  regarding  provisions, 
they  conclude  that  Jesus  refers  to  ma- 
terial leaven,  and  suspect  no  spiritual 
meaning.  Yet,  the  saying  seemed  some- 
what dark  to  them.  Was  the  leaven  of 
the  Pharisees  unclean  to  them?  or, 
would  the  Pharisees,  in  their  hatred, 
put  anytiiing  in  it  injurious  or  poison- 
ous? Or,  did  Jesus  wish  them  to  liave 
nothing  to  do  with  those  malignant 
opposers?  But  the  darkness  of  the 
saying  only  made  the  meaning  the 
more  impressive  and  striking  to  t&  dis- 
ciples when  they  understood  it. 

17.  And  when  Jesus  knew  it. 
And  Jesus^  knoiviny  what  they  thought 


and  reasoned  among  themselves,  re- 
buked them  for  undue  anxiety  about 
bread,  which  so  absorbed  their  atten- 
tion as  to  keep  them  from  perceiving 
the  spiritual  import  of  his  words.  Why 
reason  ye  ? etc.  You  surely  have  no 
reason  for  being  under  such  concern 
because  you  have  no  bread,  and  for 
thinking  that  I referred  to  your  neglect 
in  not  bringing  provisions  with  you. 
Perceive  ye  not  yet  my  meaning, 
nor  understand  or  comprehend  my 
language?  Have  ye  your  hearts  yet 
hardened,  stupefied,  notwithstanding 
my  miracles  and  instruction  ? 

18.  Having  eyes  and  ears.  Hav- 
ing the  powers  of  seeing  and  hearing, 
do  3"e  not  exercise  them?  The  lan- 
guage is  similar  to  the  quotation  from 
Isaiah,  in  ch.  4 : 12.  And,  with  me- 
mory and  reflection,  do  ye  not  re- 
member what  ye  were  witnesses  to 
not  long  since  in  this  very  region,  when 
large  multitudes  were  miraculously  fed  ? 
Is  there,  then,  any  necessity  for  your 
anxiety  about  bread,  and  for  interpret- 
ing my  language  in  a literal  sense? 
By  comparing  the  accounts  by  the  two 
evangelists,  it  will  be  noticed  that  these 
questions  are  more  minute  in  Mark 
than  in  Matthew. 

19,  20.  When  I brake,  etc.  Closely 
connected,  and  naturally  following  the 
preceding  question.  Their  anxiety  about 
bread,  which  he  specially  rebuked, 
showed  a want  of  faith  and  dulness  of 
spiritual  perception.  The  two  kinds  of 
baskets  are  here  distinguished  in  the 
original,  as  well  as  in  Mattliew  (16  : 9, 
10),  corresponding  to  those  used  at  the 
respective  miracles.  Thus,  the  usual 
Jewish  traveling  basket  is  connected  with 
the  five  thousand,  as  in  ch.  6 ; 43  ; and 
the  grain  or  provision  basket^  with  the 
four  thousand,  as  in  ver.  8.'  Such  a 
distinction  could  not  have  been  acci- 


154 


MARK  Vni. 


A.D.  29. 


21  fragments  took  ye  up  ? And  they  said,  Seven.  And 

he  said  unto  them,  How  is  it  that  p ye  do  not  under-  **  ver.  17 ; ch.  6. 52. 
stand  ? 

A blind  man  healed  at  Bethsaida  Julias. 

22  AKD  he  cometh  to  Bethsaida.  And  they  bring  a 
blind  man  unto  him,  and  besought  him  to  touch 

23  him.  And  he  took  the  blind  man  by  the  hand,  and 

led  him  ^ out  of  the  town ; and  when  he  had  spit  q Is.  29. 18. 
on  his  eyes,  and  put  his  hands  upon  him,  he  asked  ^ 


dental.  It  shows  that  the  baskets  used 
at  the  one  were  really  of  a different 
kind  from  those  used  at  the  other. 
Mark  is  very  lifelike;  representing 
Jesus  as  drawing  forth  from  his  dis- 
ciples the  number  of  baskets  of  frag- 
ments taken  up  at  each  time.  He 
would  thus  help  their  faith.  With  these 
miracles  fresh  in  their  minds,  they  had 
no  reason  for  anxiety,  or  for  regarding 
him  as  finding  fault  with  them  because 
they  had  taken  no  bread. 

21.  He  said  to  them,  a common 
expression  with  Mark,  and  giving  promi- 
nence to  this  concluding  question  : 
How  is  it  that  ye  do  not  under- 
stand that  I spoke  not  to  you  con- 
cerning bread  (Matt.  16  : 11),  but  con- 
cerning spiritual  leaven  ? They  should 
have  perceived  that,  even  if  they  had 
not  fully  understood  his  parabolic  lan- 
guage. Matthew  adds  a concluding 
remark  that  they  then  understood  that 
he  referred  to  the  doctrine  or  teaching  of 
the  Pharisees  and  of  the  Sadducees  ; 
and  we  may  also  add  here,  of  Herod. 
The  teaching  of  all  these  classes  was 
carnal  and  worldly,  formal  and  cere- 
monial, and  alike  opposed  to  Christ, 
and  injurious  to  all  under  their  infiu- 
ence. 

22-26.  A Blind  man  healed  at 
Bethsaida  Julias.  This  miracle  is 
related  by  Mark  alone  ; and  is  the  only 
event  of  this  chapter  which  is  not  re- 
lated, or  referred  to,  by  one  or  more  of 
the  other  evangelists.  We  have  here  an 
instance  of  2^  gradual  cure,  which  gives 
special  interest  to  the  miracle. 

22.  And  he  cometh.  According 
to  the  highest  critical  authorities.  And 
they  come^  Jesus  and  the  twelve.  On  their 
journey  toward  Caesarea  Philippi  (ver. 
27),  from  the  eastern  side  of  the  lake, 
where  they  landed  (ver.  13),  they  come 
mto  Bethsaida,  on  the  north-eastern 
extremity  of  the  lake,  called  Julias  by 
Philip  the  tetrarch,  in  honor  of  the 


daughter  of  Augustus.  This  seems 
to  have  been  the  position  of  this  Beth- 
saida, and  should  be  distinguished  from 
that  on  the  western  side  of  the  lake. 
See  on  ch.  6 : 45. 

They.  The  friends  or  relatives  of 
the  blind  man  bring  him ; and  be- 
sought Jesus  to  touch  him,  thus 
specifying  the  way  in  which  they  sup- 
posed the  cure  would  be  effected. 
Their  faith  was  contracted.  The  blind 
man  was  one  who  had  become  so  by 
disease  or  accident,  for  he  had  evi- 
dently, at  some  time  in  life,  seen  both 
trees  and  men,  ver.  24.  He  probably 
had  heard  little  or  nothing  of  Jesus. 
He  does  not  come  himself,  like  Barti- 
meus  at  Jericho,  ch.  10  : 47.  Hence  his 
friends  are  conspicuous  in  bringing 
him,  though  doubtless  he  shared  their 
faith. 

23.  liCd  him  out  of  the  town,  or 

village^  a country  town,  perhaps,  without 
walls ; or,  if  it  had  walls,  the  suburbs 
outside  might  have  been  styled  the  vil- 
lage. Jesus  had  good  reasons,  as  in  the 
case  cd  the  deaf  and  dumb  man  (7  : 33), 
for  performing  the  miracle  in  private. 
Some  suppose  the  place  in  some  way 
unworthy  of  such  a miracle.  But  Jesus 
would  avoid  observation,  and  an  ex- 
cited crowd  who  might  follow  him  on 
his  journey.  He  would  especially 
avoid  anything  which  might  hinder  his 
enemies  from  caivying  out  their  plans, 
and  accomplishing  his  decease  at  Jeru- 
salem. Yet  we  must  not  suppose  the 
miracle  performed  without  witnesses. 
The  twelve  were  doubtless  present,  for 
we  have  no  hint  of  their  being  left 
behind  ; the  friends  too  very  probably 
followed.  The  blind  man  saw  men  as 
trees  walking. 

Spit  on  hi  is  eyes,  into  or  in  his  eyes 
. . • put  his  hands  upon  him. 

There  was  no  peculiar  power  or  medical 
virtue  in  these  acts ; they  were  proba- 
bly intended  to  assist  the  man’s  faith. 


A.D.  29. 


MARK  VIII. 


155 


24  him  if  he  saw  aught.  And  he  looked  up,  and  said, 

25  I see  men  as  trees,  walking.  After  that  he  put  Ms 
hands  again  upon  his  eyes,  and  made  him  look  up : 

and  he  was  restored,  ®and  saw  every  man  clearly.  “PWl.  i.  6;  2 Pet. 
28  And  he  sent  him  away  to  his  house,  saying.  Neither  , 43 . 3^ 

go  into  the  town,  ^ nor  tell  it  to  any  in  the  town.  4. 


The  miracle  is  remarkable  for  its  exter- 
nal applications  similar  to  that  of  the 
deaf  and  dumb  man,  ch.  7 : 33.  In 
tliat  Jesus  could  reach  the  man  through 
his  sight  and  feeling  ; in  this,  through 
his  hearing  and  feeling.  In  both  he 
showed  that  his  power  was  not  limited 
to  any  prescribed  form  or  manner  of 
working ; yet  condescended  to  adapt 
himself  to  their  infirmity.  He  put  his 
hands  upon  him,  spit  in  his  eyes,  and 
gradually  brought  up  his  faith  to  tlie 
assurance  of  a full  and  perfect  cure. 
Our  Lord’s  question  if  he  saw  aught 
or  anything^  was  an  assistance  to  his 
faith.  He  helps  him  on,  as  a fond 
parent  helps  a child  to  walk. 

24.  And  the  blind  man  looked  up 
and  saw  according  to  his  faith.  I see 
men,  as  trees,  walking.  Accord- 
ing to  most  of  the  oldest  manuscripts, 
I see  the  nun ; for  I see  tliem^  as  trees^ 
walking.  How  expressive  and  vivid 
tlie  language  ! I see  the  men.,  very  pro- 
bably the  twelve.  An  expression  of 
sudden  joy  at  seeing.  Then  he  modifies 
his  language,  and  explains  himself, /or 
/ see  them  walking.,  yet  undefined  in 
sliape  and  figure,  as  trees.  He  sees  in- 
distinctly, obscurely,  and  might  sup- 
pose the  men  to  be  the  trees  of  the 
hedge  by  the  wayside,  did  he  not  ob- 
serve their  motion.  In  this  language 
we  have  the  evidence  that  he  was  not 
born  blind,  for  he  knew  how  trees 
appeared.  Cheselden  says  of  a child, 
who,  having  been  born  blind,  was  after- 
ward enabled  to  see:  “When  he  first 
saw,  he  knew  not  the  slrape  of  anything, 
nor  any  one  thing  from  another,  how- 
ever different  in  shape  or  magnitude.” 
Alford  says:  “It  is  a minute  mark  of 
truth,  that  he  describes  the  appearance 
of  persons  as  he  doubtless  had  often 
had  occasion  to  do,  during  the  failing 
of  sight  Avhich  had  ended  in  his  blind- 
ness.” 

25.  The  blind  man  is  now  prepared 
for  the  exercise  of  a strong  faith  so  soon 
as  he  is  made  sensible  that  Jesus  would 
perform  the  cure.  When  Jesus  therefore 
again  puts  his  hands  on  his  eyes,  at  once 


he  saw  clearly  ; for  such  is  the  reading 
of  the  highest  critical  authorities,  in- 
stead of  made  him  look  up.  His 
sight  was  perfect,  his  vision  was  clear. 
The  second  and  last  stage  of  the  cure 
was  instantaneous.  Again  seems  to 
imply  that  Jesus  put  his  hands  on  his 
eyes  the  first  time,  yet  not  necessarily. 
It  may  help  mark  the  second  stage 
of  the  miracle.  He  was  restored 
thoroughly,  to  a healthy  condition, 
which  also  implies  that  he  once  had 
enjoyed  his  sight.  And  saw  every 
man  clearly,  or  all  things  distinctly. 
This  expression  is  stronger  and  more 
definite  than  saw  clearly  in  the  preced- 
ing clause.  In  the  exercise  of  his  eyes 
he  saw  everything  within  the  common 
range  of  vision,  no  longer  obscurely, 
but  distinctly.  He  distinguished  men 
from  trees,  lights  and  shades,  forms 
and  figures. 

The  gradual  process  of  the  cure  dis- 
tinguishes this  miracle  from  all  others  ; 
although  it  is  not  entirely  without 
analogy  in  the  healing  of  the  lunatic 
boy,  cli.  9 : 25-27.  It  must  be  regarded 
not  only  as  reflecting  the  man’s  faith, 
but  also  as  an  example,  illustrating  the 
variety  of  the  divine  workings.  What 
is  accomplished  instantly  in  one  may  be 
gradual  in  another. 

We  have  an  account  of  several  mira- 
cles of  healing  the  blind,  ch.  10  : 46-52  ; 
Matt.  9 : 27-31;  15  : 29-31;  John  9 : 
1-7,  etc.  It  was  also  foretold  that  the 
Messiah  should  open  the  eyes  of  the 
blind,  Isa.  29  : 18.  The  natural  infer- 
ence is,  that  blindness  was  common. 
Such  is  the  case  at  the  present  day  in 
the  East,  being  caused  by  the  excessive 
heat  and  brightness  of  the  sun,  by  the 
fine  sand  driven  by  the  wind,  and  by 
the  practice  of  sleeping  in  the  open 
air. 

26.  Sent  him  away  to  his  house. 

It  appears  from  this,  and  the  following 
clause,  that  his  home  was  not  in  Beth- 
saida.  He  was  commanded  not  to  go 
even  into  the  town  or  village  ; also  not 
to  tell  it  to  any  persons  of  the  village, 
should  he  meet  them  on  the  way  to  his 


156 


MARK  VIIL 


A.D.  29< 


Peter^s  confession;  Jesus  foretells  Ms  sufferings;  re- 
l)ukes  Peter  ; teaches  self-denial, 

27  '^AND  Jesus  went  out,  and  his  disciples,  into  the 
towns  of  Caesarea  Philippi.  And  by  the  way  he  * ' 

asked  his  disciples,  saying  unto  them,  ^ Whom  do  * Mt.  14.  2 ; John 

28  men  say  that  I am  ? And  they  answered,  John  the 
Baptist:  but  some  say^  Elias:  and  others,  One  of 


house.  Thus  by  taking  the  blind  man 
out  of  the  village,  and  by  sending  him 
directly  home,  Jesus  succeeded  in 
avoiding  undue  excitement;  and  he 
appears  to  have  passed  on  in  his  jour- 
ney to  Caesarea  in  comparative  seclu- 
sion. 

27-30.  Jesus  visits  the  vicinity  of 
C^SAREA  Philippi.  Confession  of  Pe- 
ter IN  BEHALF  OF  THE  TWELVE.  Matt. 
16  : 13-20  ; Luke  9 : 18-21.  About  at  this 
point,  the  period  of  preparation  of 
Christ’s  last  sufferings  may  be  said  to 
commence.  He  begins  to  prepare  the 
minds  of  his  disciples  by  clear  views  of 
himself,  and  by  distinct  intimations  of 
his  sufferings. 

27.  And  Jesus  went  out.  Proba- 
bly from  Bethsaida,  whither  he  return- 
ed after  healing  the  blind  man.  Mark 
appears  to  be  writing  a continuous  nar- 
rative. Into  the  towns,  or  villages 
of  Caesarea  Philippi,  which  was  a 
city  three  or  four  miles  east  of  ancient 
Laish  or  Dan,  situated  at  the  southern 
ridge  of  Mount  Hermon,  upon  the  side 
of  Mount  Panium,  adjacent  to  a cave 
from  which  gushes  forth  a large  foun- 
tain, one  of  the  sources  of  the  Jordan. 
In  Greece  the  worship  of  the  silvan 
Pan  was  associated  with  caves  and 

frottoes ; hence,  the  Grecian  settlers  in 
yria  dedicated  this  spot  to  him,  and 
erected  here  a shrine,  and  named  the 
city  Paneos.  It  was  rebuilt  and  enlarg- 
ed by  Philip  the  tetrarch,  brother  of 
Herod  Antipas,  and  named  Caesarea; 
and  to  distinguish  it  from  Caesarea  on 
the  Mediterranean,  it  was  called  Cae- 
sarea Philippi,  that  is,  Philip’s  Caesarea. 
It  was  a beautiful  city,  in  the  midst  of 
the  most  picturesque  scenery,  sur- 
rounded by  a rich  and  populous  coun- 
try. It  was  one  of  the  residences  of 
Philip.  Agrippa  II.  (Acts  25  : 3)  after- 
ward embellished  it,  and  called  it  JVe- 
ro?iiaSy  in  honor  of  Nero.  Both  of  these 
names  have  long  been  disused,  and  its 
ancient  name,  under  the  Arabic  form 
PamaSf  is  now  applied  to  the  small  vil- 


lage of  about  forty  huts  and  the  sur- 
rounding ruin  which  mark  its  site.  The 
villages  of  Caesarea  Philippi  were  those 
dependent  on  it  and  adjacent  to  it. 
They  are  probably  spoken  of  as  villages 
in  view  of  their  dependence  on  the  chief 
town  of  the  district. 

By  the  way ; in  the  way^  on  the 
road,  while  Jesus  was  going  among 
these  villages,  from  one  to  another. 
Luke  (9  : 18)  adds  the  interesting  fact 
that  Jesus  ‘‘was  alone  praying,”  his 
disciples  being  with  him.  Very  probably 
they  were  going  on  the  way  immediate- 
ly after  prayer.  It  was  a fitting  time 
and  place  to  draw  from  his  disciples, 
the  twelve,  their  opinion  of  him.  He 
therefore  asks  them,  Whom  do  men, 
“the  people,”  or  multitudes  who  at- 
j tended  his  ministry  (Luke  9 : 18),  say 
that  I am  ? or,  declare  me  to  he.  He 
thus  would  first  call  forth  the  opinion 
of  the  masses,  who  had  followed  him 
and  were  friendly  to  him.  His  enemies 
had  expressed  their  opinion  by  words 
and  acts,  ch.  3 : 6,  22 ; 7:2. 
j 28.  In  the  answ^er  of  the  disciples  we 
I have  a vivid  picture  of  the  opinions  of 
I the  people  generally.  They  did  not  re- 
; gard  him  as  the  Messiah,  but  intimately 
I connected  with  him  as  a precursor  or 
i forerunner.  Some,  like  Herod,  thought 
him  to  be  John  the  Baptist  risen  from 
I the  dead,  ch.  6 : 14;  some  Elias,  Eli- 
jah., who  was  to  come,  Mai.  4:5;  and 
, others,  one  of  the  prophets,  as 
I Jeremiah  (Matt.  16  : 14),  who  was  re- 
! garded  as  the  greatest  of  the  prophets, 

I and  expected  by  some  of  the  Jews  as 
I one  of  the  forerunners  of  the  Messiah. 
The  Jews  held  to  the  actual  coming 
I and  the  bodily  resurrection  of  these 
men,  and  not  that  the  soul  of  any  of 
them  had  reappeared  in  the  body  of 
Jesus.  We  find  here  the  same  diver- 
sity of  views  as  that  described  in  ch. 
6 : 14,  15.  Only  persons  of  strong 
faith  had  recognized  him  as  the  Mes- 
siah, Matt.  9 : 27 ; 15  : 22 ; John  4 : 42 ; 
6 ;68,  69;  7 : 31. 


A.D.  29. 


MARK  Vin. 


157 


29  the  prophets.  And  he  saith  unto  them,  But  whom 
say  ye  that  I am  ? And  Peter  answereth  and  saitli 

30  unto  liiin,  >'Thou  art  the  Christ.  ^ And  he  charged  ; 

them  that  they  should  tell  no  man  of  him.  *^9.  ‘27^^20! 

31  And  he  began  to  teach  them,  that  the  Son  of  3i  • Ac.  s.  37. 
man  must  suffer  many  things,  and  be  rejected  of  the 

elders,  and  of  t\\Q  chief  priests,  and  scribes,  and  be  a]vit.  I6.  2i;’Lk. 

9.  22  ' cli.  9.  31  • 

10. 33 ; Mt.  17.  22,  23 ; 20. 17 ; 26.  2 ; Lk.  13.  33 ; 18. 31 ; 24.  6,  7.  ’ 


29.  Jesus  now  asks  the  twelve  their 
opinion  of  him.  And  he  saith 9 etc. 
And  he  asked  them,  accordins^  to  the 
hig  hest  critical  authorities.  Ye  is  ern- 
pliatic,  and  in  contrast  to  men  (ver.  27), 
whose  views  they  had  just  given.  Ye 
have  told  me  the  confused  and  con- 
tlicting  views  of  tlic  people;  hut  ye,  loho 
do  ye  say  or  declare  me  to  be  ? And 
Peter  answereth;  for  the  twelve, 
for  Jesus  addressed  his  question  to 
them.  Peter  appears  to  have  been  the 
spokesman  of  the  apostles,  and  to  have 
acted  somewhat  like  the  chairman  of  a 
committee,  or  the  foreman  of  a jury  ; 
cli.  10  : 28  ; Matt.  15  : 15  ; Luke  12  : 41 ; 
John  6 : 68.  Compare  Matt.  17  : 24  ; 
John  13  : 24.  The  eleven  assent  to  his 
declaration  of  their  faith,  for  they  make 
no  other  reply.  Thou  art.  The  lan- 
guage of  tirm  conviction,  not  merely 
of  united  or  individual  opinion  or  be- 
lief ; for  he  does  not  answer,  we  say  or 
believe,  or  I say  or  believe  that  thou  art ; 
but  firmly,  confidently,  and  with  all  the 
reverence  becoming  the  announcement 
of  so  important  a fact.  Thou  art  the 
Christ,  the  Messiah,  or  the  Anointed, 
as  the  word  means,  the  one  foretold  by 
ancient  prophets,  and  styled  the  Mes- 
siah, or  Anointed,  by  David  and  Daniel. 
Ps.  2:2;  Dan.  9 : 25.  He  was  the  Son 
of  David,  in  whom  was  fulfilled  all  the 
types  of  anointed  prophets,  priests  and 
kings  of  the  old  dispensation — the  great 
Prophet,  Priest,  and  King.  Luke  (9  : 
20)  gives  the  answer  of  Peter  briefly  and 
emphatically:  “The  Christ  of  God.” 
Matthew  (16  : 16)  the  fullest:  “Thou 
art  the  Christ,  the  Son  of  the  living 
God  ;”  and  he  adds  what  Jesus  said  to 
Peter,  Matt.  16  : 17-19.  Mark  was  not 
BO  intent  as  Matthew  in  relating  the 
words  of  Jesus;  besides,  writing,  pro- 
bably, under  Peter’s  direction,  he  mo- 
destly relates  only  what  was  necessary 
regarding  him.  See  on  verse  32.  Com- 
pare ch.  6 : 50.  Mark  and  Luke  give 
the  main  and  essential  proposition  of 


Peter’s  answer ; Matthew’s  form  is  more 
descriptive,  and  expresses  the  fullness 
of  their  faith. 

30.  And  he  charged  them ; strong- 
ly, strietly,  implying  that  they  would 
incur  his  disi)leasnre  should  they  dis- 
obey. Should  tell  no  man  of  him ; 
that  is,  this  confession  (Luke  9 : 21), 
“that  he  is  the  Christ,”  Matt.  16  : 20. 
The  time  had  not  yet  come  for  the  pro- 
clamation that  he  was  the  Messiah. 
He  must  sutler,  die,  and  rise  from  the 
dead,  and  the  Spirit  must  come. 
Nothing  must  be  done,  either  to  hasten 
or  delay  the  designs  of  his  enemies. 
The  people  were  not  yet  ready  for  hear- 
ing this  truth,  neither  were  the  apostles 
fully  prepared  for  their  work. 

31-38;  ch.  9:  1.  Jesus  foretells 

HIS  DEATH  AND  RESURRECTION  ; RE- 
BUKES Peter  ; teaches  the  duty 
AND  NECESSITY  OF  SELF  DENIAL.  Matt. 

16  : 21-28  ; Luke  9 : 22-27.  Luke  is  the 
briefest ; Mark  the  most  vivid,  and  the 
fullest  on  self-denial. 

31.  He  began  to  teach , etc.  From 
this  time  (Matt.  16  : 21)  Jesus  began  to 
teach  them  that  he  must  suffer  ; 
the  necessity  of  his  sufferings.  Before 
this  he  had  taught  them  that  he  was 
the  Christ ; now  he  teaches  them  that 
he,  the  Christ,  must  suffer.  Before,  he 
had  given  obscure  intimations  of  both 
his  sufferings  (Matt.  10  : 38;  John  3 ; 
14)  and  his  resurrection.  Matt.  12  : 40 : 
John  2:19;  but  now  he  speaks  plainly, 
and  teaches  their  necessity.  He  con- 
tinued afterward  with  further  particu- 
lars, ch.  9 : 9-12;  10  : 32-34.  Thus  he 
began  also  to  correct  their  mistaken 
and  worldly  views,  and,  in  a measure, 
to  prepare  them  for  the  event  when  it 
came,  and  afterward  for  the  better  un- 
derstanding of  both  this  and  of  ancient 
propheev,  Isa.  53  : 4-10;  Dan.  9 : 26; 
Luke  24^^ : 26,  27,  44,  46.  The  Son  of 
Man.  See  on  ch.  2 : 10.  Matthew 
adds  the  fact  that  “ he  must  go  unto 
Jerusalem.”  Be  rejected  of.  By 


153 


MARK  VIII. 


A.D.  29. 


32  killed,  and  ^ after  three  days  rise  again.  And  he 
spake  that  saying  openly.  And  Peter  took  him, 

33  and  began  to  rebuke  him.  But  when  he  had  turned 
about  and  looked  on  his  disciples,  he  rebuked  Peter, 
saying.  Get  thee  behind  me,  Satan:  for  thou  sa- 
vourest  not  the  things  that  be  of  God,  but  the 
things  that  be  of  men. 

34  And  when  he  had  called  the  people  unto  him  with 
his  disciples  also,  he  said  unto  them,  Whosoever 
will  come  after  me,  let  him  deny  himself,  and  take 


b John  2.  19-21. 


cch.  8.  34;  10.21; 
Mt.  10.  38;  16. 
24  ; Lk.  9.  23  ; 14. 
27;  Ac.  14.  21  ; 
1 Thes.  3.  3 ; 1 
Tim.  3.  12;  Tit. 
2.  12;  1 Pet.  4. 
1,  2. 


the  Sanhedrim,  the  highest  civil  and 
ecclesiastical  court  of  the  Jews,  which 
consisted  of  seventy-one  members,  from 
the  three  classes  immediately  named. 
They  denied  what  Peter  and  the  dis- 
ciples had  confessed;  they  rejected 
Jesus  as  the  Messiah,  the  Son  of  the 
living  God,  Mark  14  : 61-64.  Elders. 
See  on  ch.  7 : 3.  Chief  priests.  The 
heads  of  the  twenty-four  classes  into 
which  David  divided  the  priests  (1 
Chron.  24  : 7-18;  Luke  1 : 5),  the  high 
])ricst,  who  was  generally  president  of 
the  Sanhedrim,  and  his  surviving  pre- 
decessors. Scribes.  See  on  ch.  1 : 22. 
After  three  days.  A popular  ex- 
pression equivalent  to  “the  third  day  ” 
of  Matthew  16  : 21,  and  Luke  9 : 22. 
The  Jews  were  accustomed  to  reckon 
the  odd  parts  of  a day  as  a whole  day. 
Jesus  died  on  Friday  afternoon,  and 
rose  on  Sunday  morning  ; the  time  in- 
tervening was  one  whole  day  and  parts 
of  two  days,  which  were  reckoned  as 
three  whole  days. 

32.  Openly.  Freely,  frankly  and 
boldly,  without  concealment  or  ambi- 
guity. Mark  alone  records  this.  Such 
views  were  exceedingly  repugnant  to 
Peter  and  the  disciples,  with  their  im- 
perfect views  of  the  Messiah.  Doubt- 
less, also,  they  wounded  the  pride  and 
aroused  the  shame  of  Peter.  See  on 
ver.  38.  And  Peter  took  him  aside, 
as  if  to  speak  to  him  in  private.  Be- 
gan to  rebuke  him.  lie  only  began, 
for  Jesus  interrupts  him  with  one  of 
his  severest  retorts.  What  Peter  said, 
“Be  it  far  from  thee.  Lord;  this  shall 
not  be  unto  thee,”  is  only  recorded  by 
Matthew  (16  : 22).  Peter,  like  the  Jews 
generally,  probably  thought  that  the 
Messiah  would  live  for  ever,  John  12  ; 
34.  It  should  be  noted  that  while 
Peter,  through  Mark,  passes  over  that 
which  would  tend  to  his  own  lionor,  he 
states  plainly  his  own  intirmity  in  re- 


buking Jesus,  and  the  severe  reproof  he 
received  in  return.  The  scene  is  true 
to  life.  Extremes  often  meet  in  reli- 
gious experience.  Now  the  bold  con- 
fessor, and  now  the  unbelieving  re- 
buker  and  adversary.  Peter,  highly 
elated  with  the  position  he  had  just 
taken  in  confessing  Jesus,  and  with  the 
approving  benediction  of  Jesus  in  re- 
turn (Matt.  16  : 17-19),  in  his  ignorance 
now  gives  vent  to  his  impulsive  and 
ardent  temperament  by  chiding,  as  a 
friend,  with  his  Master,  for  indulging 
such  gloomy  and  unnecessary  fore- 
bodings. This  “ is  one  of  the  most 
natural  and  lifelike  incidents  recorded 
in  the  Scriptures.  Affectionate  and 
ardent,  but  capricious  and  precipitate, 
imperfectly  instructed  even  in  the  great 
truth  which  he  had  avowed  in  behalf 
of  his  brethren  and  himself,  and,  no 
doubt,  elated  above  measure  by  the 
praise,  or  rather  blessing  which  tlie 
Lord  had  just  bestowed  upon  him,  al- 
though only  in  his  representative  ca- 
pacity, he  could  not  have  betrayed  his 
own  infirmity  in  one  act  more  com- 
pletely than  in  that  recorded  here  by 
Mark  and  Matthew.” — J.  A.  Alexan- 
der. 

33.  And  Avhen  he  had  turned 
about^  etc.  Literally,  And  he  Uirning 
npon^  and  seeing  his  disciples.  The  mean- 
ing seems  to  be.  He  instantly  turned 
upon  Peter  with  disapprobation  and 
displeasure,  and  seeing  his  other  disci- 
ples following  him  and  sharing  in  the 
feelings  of  Peter,  he  rebuked  him, 
both  for  his  and  their  good.  Peter’s 
rebuke  of  his  Lord  was  presumptuous 
and  worldly;  Christ’s  rebuke  of  Peter 
was  deserved,  timely  and  wise.  He 
thus  cheeked  the  spirit  of  insubordina- 
tion and  of  worldly  ambition  in  his  dis- 
ciples. Mark  alone  thus  minutely  pic- 
tures the  movements  and  looks  of  Jesus 
in  administering  this  rebuk*.  These 


A.D.  29. 


MARK  VIII. 


159 


85  up  his  cross,  and  follow  me.  For whosoever  will  John  12.  25. 
save  his  life  shall  lose  it ; but  whosoever  shall  lose 
his  life  for  my  sake  and  the  gospel’s,  the  same  shall 
80  save  it.  For  what  shall  it  profit  a man,  if  he  shall 


were  indelibly  impressed  on  the  memory 
of  Peter. 

Get  thee  behind  me,  Satan. 

Similar  to  the  words  used  by  Jesus  to 
Satan  in  the  wilderness.  Matt.  4 : 10. 
Begone^  out  of  my  sights  Satan.  Satan, 
meaning  adversary^  is  tlie  Hebrew 
proper  name  of  the  devil.  He  was 
present  with  Peter,  influencing  him  to 
evil.  Compare  Luke  22  : 8 ; Acts  5 : 8. 
And  Peter,  in  opposing  what  Jesus  had 
said,  as  if  untrue,  was  acting  as  a re- 
presentative of  Satan.  Compare  Matt. 

4 : 8,  9.  Matthew  adds  the  explanatory 
clause  : “Thou  art  an  offence  unto 
me,”  an  aggravation,  exceedingly  dis- 
pleasing to  God  and  me.  The  believing 
Peter  was  indeed  a foundation  stone; 
but  the  unbelieving  Peter  a stone  of 
offence.  For  thou  savorest,  etc. 
For  thou  thbilcest  not  the  things  of  God^ 
but  the  things  of  men.  Thou  art  not  of 
the  mind  of  God,  but  of  men.  Com- 
pare Isa.  55  : 8 ; Kom.  8:5;  Col.  8 : 2. 
His  views  were  carnal  and  not  spiritual. 
He  was  thinking  of  a worldly  kingdom, 
and  not  of  a kingdom  which  is  not  of 
this  world.  His  rebuke  of  Jesus  there- 
fore was  in  harmony  with  the  views  of 
men,  but  not  with  the  designs  of  God. 

M.  And  when  he  had  called  the 
people  with  his  disciples.  The 
duties  of  self-denial  and  self-sacrifice 
were  of  interest  to  and  binding  upon 
all.  But  the  great  doctrine  of  ids  suf- 
ferings was,  for  the  present,  intended 
specially  for  his  disciples.  Also  should 
be  omitted  ; the  disciples  were  already 
near  him.  Mark  alone  speaks  of  call- 
ing the  multitude.  There  is  no  contra- 
diction to  Luke  (9  : 18),  who  represents 
Jesus  alone  praying  when  he  began  his 
private  interview  with  his  disciples.  It 
is  not  strange  that  a crowd  should  have 
collected  around  him  in  the  vicinity  of 
Csesarea  Philippi,  as  well  as  elsewhere. 
Jesus  having  retired  for  prayer,  the 
twelve  may  liave  first  come  to  him,  and 
then  the  ])eople  m ty  have  drawn  near. 
■Whosoever  will  come  after  me. 
Purjio'cs  or  desires  to  come  after  me  as 
iny  f(>llow(T  or  disei])le.  Deny  him- 
self. Kenounee  himself,  abstaining 
from  everything  that  stands  in  the  way  | 
of  duty.  Take  up  his  cross,  etc.  l 


A proverbial  expression,  denoting  the 
self-denials  and  self-sacrifices,  the  inner 
and  outer  struggles  pertaining  to  the 
Christian  life ; and  also,  doubtless,  pro- 
phetic of  his  own  ignominious  death. 
He  had  just  told  his  disciples  that  he 
must  suffer  ; now  he  teaches  them  and 
the  people  that  diseipleship  also  in- 
volved sufferings  and  self-denials. 
Taking  the  cross  and  following  Christ 
are  inseparable.  Every  one  has  his 
ovvn  cross,  which  he  must  take  will- 
ingly, and  follow  Christ,  not  the 
world,  or  any  object  of  selfish  inclina- 
tion. The  language  is  an  allusion  to 
that  severest  and  most  disgraceful  Ro- 
man punishment,  in  which  the  malefac- 
tor was  often  compelled  to  bear  his  own 
cross  to  the  place  of  execution.  So 
Jesus  bore  it  (John  19  : 17).  Compare 
Isaac  carrying  the  wood  in  Gen.  22  : G. 
It  was,  doubtless,  very  expressive  to 
the  disciples  when  he  uttered  it,  and 
was  well  fitted  to  prepare  their  mind 
for  trials,  as  well  as  for  his  suflerings 
and  death.  Yet  that  great  event  served 
to  give  an  intensity  of  meaning  to  this 
and  similar  passages,  John  12  : IG ; 
Rom.  G : G ; Gal.  2 : 20  ; 5 : 24  ; 1 Pet. 
4 :1,2. 

85.  As  he  is  to  lose  his  life,  so  they 
must  be  willing  to  lose  theirs.  For 
Avhosoever  will  save  his  life.  The 
truth  enunciated  in  this  proverbial  form 
of  expression  shows  the  necessity  and 
saving  results  of  self-denial  and  self- 
sacrifice  for  Christ,  and  thus  gives  a 
reason  for  what  Jesus  had  just  said  in 
the  preceding  verse.  Whoever  pur- 
poses to  save  his  natural  or  temporal 
life,  makes  this  his  great  object,  and 
hence  rejects  me,  shall  lose  his  higher 
spiritual  life.  But  whosoever  shai! 
lose,  etc.  But  whosoever  shall  lose 
his  temporal  life  for  my  sake  and  the 
gospel’s,  making  it  secondary  and  sub- 
servient, shall  save  his  life  in  the  higher 
and  spiritual  sense.  He  shall  “find” 
eternal  life,  Matt.  16  : 25.  He  shall 
save  both  body  and  soul  to  a celestial, 
heavenly  life.  Comi)are  Paul’s  lan- 
guage in  Phil.  3 : 7,  8,  “I  have  suf- 
fered the  loss  of  all  things,”  etc. 

8G.  For  Avh at  shall,  etc.  Forwhat 
will  it  profit  a man.  Further  reason  for 


160 


MARK  VIII. 


A.D.  29. 


37  gain  the  whole  world,  €nd  lose  his  own  soul  ? Or 

what  shall  a man  give  in  exchange  for  his  soul  ? e Mt.  lO.  33  • Lk. 

38  ® Whosoever  therefore  ^ shall  be  ashamed  of  me  and  26 ; 12.  9.’ 
of  my  words  in  this  e adulterous  and  sinful  genera-  ^ 

tion ; of  him  also  shall  the  Son  of  man  be  ashamed,  e is.  57.  3;  Mt.  12. 

^when  he  cometh  in  the  glory  of  his  Father  with 

the  holy  angels.  h Mt.  26  64 


self-denial  in  following  Christ.  The  in- 
terrogative form  makes  the  statement 
the  more  emphatic.  It  cannot  by  any 
means  profit  him,  if  he  acquire  the 
whole  world  and  all  of  its  enjoyments, 
etc.  Lose  his  own  soul.  To  suffer 
loss  or  ruin  as  a penalty  for  a fault  or 
crime  ; hence,  to  forfeit  his  soul  by  seek- 
ing the  world  and  not  following  Jesus. 
The  very  spirit  that  Peter  had  manifest- 
ed, if  followed  out,  would  result  in  the 
ruin  of  the  soul.  Soul  is  the  word 
translated  life  in  the  preceding  verse, 
and  here  denotes  the  higher  spiritual, 
immortal  nature  of  man.  It  cannot 
mean  the  life  of  the  body ; for  a per- 
son must  lose  that,  whether  he  gains 
the  whole  world  or  not ; it  must  refer 
to  the  soul  and  its  eternal  life.  The 
Greek  word  has  a twofold  use,  express- 
ing both  the  natural  life  and  the  soul. 
Compare  Matt.  10  : 28,  where  the  word 
soul  is  put  in  contrast  to  the  body.  See 
also  ch.  10  : 34 ; Heb.  10  : 39;  James 
1 : 21 ; 5 : 20  ; 1 Pet.  1 : 9 ; 2 : 11. 

37.  The  last  step  in  this  masterly 
argument.  Or,  if  a man  forfeits  his 
soul,  what  shall  be  given  in  ex- 
change, as  an  exchange.,  ransom-price, 
or  equivalent  for  it  ? How  can  he  pos- 
sibly redeem  it  ? The  interrogative 
form  makes  it  especially  emphatic.  He 
cannot  possibly  find  an  equivalent; 
the  ruin  will  be  irretrievable,  and  hence 
perpetual.  Compare  Ps.  49  : 7,  8.  If 
the  soul  is  lost,  all  is  lost,  the  man  has 
lost  himself  (Luke  9 : 25),  and  cannot 
even  attempt,  much  less  obtain,  a ran- 
som. Notice  the  argument  for  fol- 
lowing Christ  in  self-denials  and  taking 
the  cros^,  ver.  34.  Only  thus  can  a per- 
son save  his  soul,  ver.  35.  All  the  en- 
joyments of  the  world  can  profit  the 
man  nothing  who  does  not  thus  follow 
Christ,  for  he  shall  forfeit  his  soul,  ver. 
3(5.  And  if  he  does  forfeit  it,  he  can 
never  redeem  it:  he  is  lost  forever, 
ver.  37. 

38.  An  additional  reason  for  follow- 
ing Jesus  ill  self-denial  and  crosses 
derived  from  what  his  hearers  might 


experience  at  the  judgment.  This  is 
partly  omitted  by  Matthew,  and  briefly 
given  by  Luke.  Whosoever  there- 
fore. Rather,  For  xchoever.  Ashamed 
of  me,  as  his  Lord  and  teacher.  Of 
my  words,  doctrines  and  precepts, 
my  teachings.  Very  probably  the  feel- 
ings of  pride  and  shame  had,  in  part, 
influenced  Peter  in  rebuking  Jesus. 
Adulterous  and  sinful  genera- 
tion. A faithless  and  wicked  people. 
A perverse  and  apostate  race.  In  the 
Old  Testament,  God  is  represented  as 
the  husband  of  his  chosen  people,  and 
hence  idolatry  and  unfaithfulness  on 
the  part  of  the  latter  are  represented  as 
spiritual  adultery.  Ex.  34  : 15.  In  their 
departure  from  God,  in  their  rejection 
of  Jesus,  the  God  incarnate,  their  true 
husband,  and  in  their  spiritual  idolatry 
(Ezek.  14  : 3),  they  were  indeed  an 
adulterous.,  faithless  generation.  See 
John  12  : 41-43  for  an  example  of  some 
who  were  ashamed  of  him  before  that 
wicked  generation.  In  contrast,  com- 
pare Paul,  who  was  not  ashamed  of  him, 
Rom.  1 : 16.  Of  him  also  shall  the 
Son  of  man,  whom  you  now  see,  be 
ashamed,  rightly  and  justly  disown- 
ed and  rejected  by  him,  when  he 
cometh  in  the  glory  of  his  Father, 
when  in  contrast  to  his  jiresent  humble 
condition  he  shall  come  in  the  glorious 
majesty  of  God  the  Father,  John  17  : 5 ; 
Heb.  1:3;  Matt.  24  : 30.  Holy 
angels,  as  distinguished  from  fallen 
angels,  evil  spirits.  Luke,  who  omits 
“ in  this  adulterous  and  sinful  genera- 
tion,” is  fuller  here,  mentioning  three 
glories,  his  own,  his  Father’s,  and  the 
holy  angels’.  Jesus  evidently  refers  to 
his  second  coming  and  the  judgment, 
when  he  shall  render  to  every  man  ac- 
• cording  to  his  works.  Matt.  16  : 27  ; 
7 : 21 ; 13  : 40-42  ; 25  : 31,  41. 


Remarks. 

1.  Jesus  pities  men  in  temporal  as 
well  as  in  spiritual  poverty.  Like  him 


A.D.  29. 


MARK  VIII. 


161 


we  should  have  compassion  on  the  poor 
and  destitute,  vers,  l-o ; eh.  6 : ; 

Luke  10  : o0-o7  ; Col.  8:12;  1 John 
8 : 17  ; James  5 : 11. 

2.  Great  straits  may  attend  following 
Jesus.  But  let  us  follow  on ; he  will 
provide,  vers.  8-9;  Fs.  84:10;  Isa. 
88  : 16 ; Matt.  6 : 80-84. 

8.  The  people  waiting  continuously 
on  Jesus  three  days — a rebuke,  an 
example,  and  an  encouragement  to 
many  in  our  day,  vers.  2,  8 ; Isa.  40  : 81 ; 
Acts  1 : 12—14. 

4.  For  other  thoughts  on  Feeding  the 
Four  Thousand,  see  on  Feeding  the 
Five  Thousand,  ch.  6 : 85-46,  Remarks 
36  to  45. 

5.  Jesus  was  soon  known  wherever 
he  went.  So  will  the  Christian  be,  if 
he  is  faithful  to  Christ,  vers.  10,  11 ; 
iMatt.  5 : 18-16  ; Acts  4 : 18  ; Acts  28  : 
8-9,  17,  80,  81. 

6.  We  should  seek  after  light  and 
truth  ; but  beware  of  a caviling  spirit, 
ver.  11 ; John  8 : 6-8  ; Acts  18  : 42-46. 

7.  Wickedness  and  unbelief  are  a 
cause  of  grief  to  the  Lord  Jesus,  ver. 
12;  ch.  7 : 84;  9 : 19. 

8.  Grief  over  the  sins  and  unbelief  of 
others  is  an  evidence  of  grace  in  the 
heart,  ver.  12 ; Ezek.  9:4;  Rom.  9 : 
1-3  ; 2 Pet.  2 : 8. 

9.  It  is  a fearful  thing  when  men  are 
left  to  themselves,  and  Jesus  departs 
from  them,  vers,  12,  18 ; Dan.  12  : 10 ; 
Ilos.  9 : 12  ; Heb.  10  : 81. 

10.  Like  Jesus,  let  us  so  use  those 
things  in  which  people  are  most  in- 
terested, so  as  to  win  their  attention 
and  turn  their  minds  into  profitable 
channels,  ver.  14;  John  4 : 7-15,  81-34; 
6 : 26,  27. 

11.  False  doctrines  have  an  insidious 
influence.  Christians  may  be  affected 
by  tl’.ose  around  them,  when  they  little 
suspect  it,  ver.  15 ; Gal.  5:9;  Eph.  4 : 
14 ; 2 Tim.  4 : 8 ; Rev.  2 : 14,  15. 

12.  One  error  may  pervert  a whole 
system  of  doctrine,  or  affect  tlie  whole 
of  one’s  practice,  ver.  15 ; 1 Cor.  5 : 
6-8 ; Gal.  5 : 9. 

18.  Guard  against  superstition  and 
formulism  on  the  one  hand,  and  skep- 
ticism and  worldliness  on  the  other, 
ver.  15 ; Rom.  10  : 2,  3 ; Col.  2 : 8. 

14.  Christians  often  suffer  much  from 
spiritual  ignorance,  and  dullness  of 
spiritual  apprehension,  vers.  16-18 ; 1 
Cor.  8:1;  Heb.  5 : 12. 

15.  Be  more  anxious  about  spiritual 
than  bodily  nourishment,  vers.  16,  17; 
Luke  10:41,42;  John  6 : 27. 


16.  The  consideration  of  past  mercies 
and  experiences  will  strengthen  our 
faith,  and  help  us  to  understand  the 
word  and  Providences  of  God,  vers.  18- 
20 ; Ps.  77  : 10-12  ; Heb.  10  : 82 ; 2 Pet. 

1 : 16-18 ; Rev.  8 : 8. 

17.  Sinners  are  spiritually  blind,  ver. 
22  ; John  9 : 39;  2 Cor.  4:4;  1 John 

2 : 11. 

18.  Christ  is  not  limited  in  his  man- 
ner of  working  and  of  saving  men. 
Beware,  therefore,  of  limiting  his  power 
and  spirit.  Beware  also  of  ruts,  vers. 
22,  28;  John  8:8;  Rom.  11  ; 84; 
1 Cor.  12  : 4-11. 

19.  Sometimes  Jesus  confers  his 

favors  instantly ; at  other  times,  gradu- 
ally, vers.  28-25.  H 

In  conviction,  compare  Saul  of  Tar- 
sus with  Lydia,  Acts  9 : 8-6 ; 16  : 14. 
In  conversion,  the  Pentecostal  converts 
with  the  eunuch.  Acts  2 : 41  ; Acts 
8 : 81-87 ; also  with  Paul,  Acts  9 : 9,  11, 
17,  18 ; Apollos,  Acts  18  : 26 ; and  the 
twelve  disciples  at  Ephesus,  Acts 
19  : 1-6. 

20.  Whoever  by  faith  has  caught 
glimpses  of  Jesus  and  spiritual  truth, 
should  take  courage,  vers.  24,  25 ; ch. 
4 : 26-29  ; Pi-ov.  4 : 18  ; Phil.  1 : 6. 
“The  blessed  experience  of  the  first 
believing  look  : a strengthening  of 
faith,  which  became  the  transition  to 
perfect  sight.” — Lange. 

21.  A good  place  for  beginning  a reli- 
gious life  : at  home,  in  our  own  family, 
ver.  26 ; ch.  5 : 19. 

22.  “ Happy  are  those  journeys  in 
which  time  is  not  wasted  on  trifles,  but 
redeemed  as  far  as  possible  for  the  con- 
sideration of  spiritual  things,”  ver.  27 ; 
Luke  9 : 57-62;  24  : 32;  Deut.  6 : 7. 

28.  Many  speculate  about  Jesus  and 
seem  to  know  much  of  him,  yet  fail  of 
saving  knowledge,  vers.  27,  28  ; 2 Tim. 
8 : 7;  1 John  2 : 22. 

24  We  must  both  believe  in  Jesus  as 
the  Chi’ist,  and  confess  it,  ver.  28  ; Rom. 
10  : 8-10. 

25.  There  is  a time  for  the  utterance 
of  every  truth.  Seek  both  the  time  and 
the  utterance,  ver.  80  ; ch.  9:9;  John 
16  : 12  ; Eccle.  3 : 7. 

26.  The  atonement  was  a necessity. 
If  sinners  could  have  been  saved  with- 
out it,  they  would  have  been.  But 
“the  Son  of  man  must  suffer,”  ver. 
81  ; Luke  24  : 26  ; Acts  17  : 8 ; Rom. 
8 : 24-26 ; Gal.  2 : 21  ; Heb.  9 : 22. 

27.  Unrenewed  people  generally 
think  their  own  way  better  than 
Christ’s.  And  even  Christians  may 


162 


MARK  IX. 


A.D.  29, 


IX.  And  he  said  unto  them,  ' Yerily  I say  unto  you,  ‘ ^t.  16.  28;  Lk. 
That  there  be  some  of  them  that  stand  liere,  which  * ’ 

sliall  not  taste  of  death,  till  they  have  seen  ^ the  ^ Mt.  24.  30  ; 25. 
kingdom  of  God  come  with  power. 


sometimes  thus  oppose  Jesus,  ver.  32  ; 
Gal.  3:1-4. 

28.  How  much  ignorance,  pride  and 
conceit  may  be  mingled  with  love  and 
sincerity  in  the  Christian  ! vers.  32,  33  ; 

1 Cor.  3:1-3;  8:2. 

29.  The  minds  of  men  are  ever  op- 
posed to  the  mind  of  God,  vcr.  33 ; 
Korn.  8:6-8;  Gal.  5 : 21 ; 1 Pet.  2 : 11, 
20,  21 ; 1 John  2 : 15-17. 

30.  Learn  to  exercise  charity  toward 
erringi  disciples,  vers.  32,  33 ; Gal. 
6 : 1,  2. 

31.  Self-renunciation  is  the  soul  of 
true  confessing  of  Christ,  ver.  34  ; Matt. 
10  : 38. 

32.  Through  the  death  of  self,  we 
come  forth  unto  eternal  life,  ver.  35 ; 
John  12:24-26;  Rom.  6:5-11;  Gal. 

2 : 19-21  ; 5 : 24. 

33.  Religion  must  engage  the  powers 
and  purposes  of  the  soul,  or  we  are  lost 
forever,  ver.  35 ; Luke  14  : 26-33. 

34.  The  soul  is  of  infinite  value.  If 
once  lost,  it  can  never  be  retrieved, 
vers.  36,  37 ; Luke  9 : 25,  26  ; 12  : 16-21. 

35.  How  great  the  danger  and  how 
fearful  the  consequences  of  being 
ashamed  of  Christ ! vcr.  38 ; Prov. 
29  : 25  ; 2 Tim.  1 :8;  2:12. 


CHAPTER  IX. 

Tliis  chapter  is  closely  connected 
chronologically  and  in  sentiment  with 
what  precedes.  The  first  verse  belongs 
to  the  preceding  context.  Having  fore- 
told his  own  death,  and  taught  the  ne- 
cessity of  self-denial,  Jesus,  by  his 
transfiguration,  gives  three  of  his  chosen 
disciples  a glimpse  of  his  future  gloi  y, 
thus  encouraging  them,  and  preparing 
them  for  scenes  of  trial  and  suffering. 
This  gives  rise  to  a conversation  regai  d- 
ing  Elijah,  in  which  Jesus  points  out 
John  the  Baptist  as  the  Elijah  which, 
was  to  come.  Returning  from  the 
mount,  they  find  the  nine  disciples 
unable  to  cast  out  a demon.  Jesus 
heals  the  demoniac,  and  teaches  the 
necessity  of  a stronger  faith,  obtained 
through  prayer  and  fasting.  Passing 
through  Galilee,  lie  again  predicts  his 
death  and  resurrection.  On  their  way 


to  Capernaum,  the  disciples  contend 
forthe  pre-eminence,  which  leads  Jesus, 
on  their  arrival  there,  to  discourse  on 
humility  and  true  greatness ; on  in- 
tolerance and  offenses ; on  purity  and 
peace.  Tlie  events  are  evidently  nar- 
rated chronologically,  since  both  Mat- 
thew and  Luke  present  them  in  the  same 
order. 

1.  This  verse  should  have  been  con- 
nected with  the  preceding  chapter,  like 
Matt.  16  : 28  ; and  is  a good  illustration 
of  the  arbitrary  way  in  which  the  Bible 
has  been  divided  into  chapters  and 
verses.  Notice  Mark’s  oft-repeated 
phrase,  And  he  said  unto  them, 
calling  special  attention  to  what  fol- 
lows. Verily  I say,  etc.  A most 
solemn  and  authoritative  declaration. 
See  on  ch.  3 : 28.  There  be,  etc. 
There  are  some  of  those  standing  here.  Of 
the  twelve  and  of  the  multitude,  all  of 
whom  he  was  addressing,  ch.  8 : 34. 
Which.  Who.  Shall  not  taste, 
etc.  A strong  negative  in  the  original ; 
death  is  represented  by  the  figure  of  a 
bitter  cup  or  goblet,  shall  not  die.  Till 
they  have  seen  the  kingdom  of 
God,  of  the  Messiah  ; see  on  ch.  1 : 14. 
Come  with  power.  Already,  come 
tvith  power.,  with  the  exhibitions  of  di- 
vine and  omnipotent  power.  The  king- 
dom had,  indeed,  already  come  or  com- 
menced, Luke  17  : 20,  21.  The  lan- 
guage in  Matthew  (16  : 28),  “Till  they 
shall  see  the  Son  of  man  coming  in  his 
kingdom,”  presents  Jesus  as  the  king 
and  divine  representative  of  his  king- 
dom. The  fulfillment  of  this  predic- 
tion has  been  variously  referred  by 
commentators  : 1.  To  the  Transfigura- 
tion. 2.  To  the  Resurrection.  3.  To 
the  day  of  Pentecost.  4.  To  the  de- 
struction of  Jerusalem.  5.  To  the  pro- 
gressive establishment  of  Christ’s  king- 
dom, between  the  effusion  of  the  Holy 
Spirit  on  the  day  of  Pentecost  and  the 
destruction  of  Jerusalem.  6.  To  the 
second- coming  of  Christ. 

The  great  objection  to  any  of  these 
views  appears  to  be  a want  of  compre- 
hensiveness. They  lose  sight  of  a great 
principle  in  prophecy,  namely,  that  it 
often  points,  not  only  to  the  final  event 
itself,  but  also  to  types  of  that  event. 


A.D.  29. 


MARK  IX. 


163 


The  Tvamfiguration. 

2 ^ AND  after  six  days  Jesus  taketh  icith  him  Peter,  ' Mt.  17. 1;  Lk.  9. 

and  James,  and  John,  and  leadeth  them  up  into  an 


thus  inchicling  a series  of  events,  all 
ranging  under  one  deseription,  and  ful- 
lilletl  by  one  proplieey.  Thus,  the  reign 
of  Solomon  is  a type  of  the  glory  and 
the  durability  of  the  reign  of  Christ, 
the  Sou  of  David,  Ps.  72.  The  return 
of  Israel  from  their  captivity  at  Baby- 
lon is  linked  in  prophecy  with  the  fu- 
ture triumph  and  glory  of  spiritual 
Israel.  According  to  this  principle, 
this  prediction  was  fiiltilled  to  the 
apostles  and  disciples  in  the  resurrec- 
tion (Rom.  1 ; 4),  to  the  multitude  and 
people  generally  in  the  pentecostal  sea- 
son, and  the  complete,  miraculous  es- 
tablishment of  Christianity  (Acts  4 : 
25-30 ; 13  : 32-34 ; 2 Cor.  13  : 4 ; Ps.  2 : 
6),  and  to  the  Jewish  nation  in  his  pro- 
vidential coming  at  the  destruction  of 
Jerusalem,  which  was  a type  of  his  hnal 
coming. 

We  can  hardly  refer  this  prediction 
to  the  transfiguration,  which  occuri’ed 
only  a few  days  after;  for  the  expres- 
sion, shall  vot  taste  of  death  tillf  im- 
plies some  distance  of  time,  and  not 
merely  length  of  privilege.  Compare  2 
Pet.  1 : 15.  So,  also,  it  is  not  absolutely 
necessary  to  include  in  the  fulfillment 
Christ’s  second  coming  to  judgment; 
yet,  the  reference  of  Jesus  to  that 
coming,  in  the  preceding  verse  (ch.  8 : 
38),  would  naturally  suggest  that  view. 
Thus,  some  of  those  present  saw  Jesus 
come  as  a king  in  his  kingdom,  and  in 
this  they  saw  a type  and  earnest  of  his 
final  coming.  John  (John  21  : 22),  and 
probably  Philip,  survived  the  destruc- 
tion of  Jerusalem,  w’iiich  occurred  about 
forty  years  after  this. 

2-16.  The  Tuansfiguration.  Jesus 
miraculously  presented  to  three  chosen 
disciples,  as  a spiritual  and  glorified 
Savior,  the  Redeemer  and  Lawgiver  of 
his  people.  An  earnest  of  his  future 
glory  and  that  of  his  followers.  Matt. 
17  : 1-9  ; Luke  9 : 28-tl6. 

In  the  first  portion  of  the  narrative 
Luke  is  the  fullest,  but  in  the  latter 
portion  Matthew  and  Mark.  The  ac- 
counts of  the  two  latter  are  very  simi- 
lar, but  Mark  is  the  more  vivid  ; he 
alone  records  the  looking  around  of  the 
disciples,  discovering  the  sudden  van- 
ishing of  Moses  and  Elias  ; and  the 


questioning  of  the  disciples  among 
themselves  what  rising  from  the  dead 
should  mean. 

2.  After  six  days.  Six  days  after 
the  confession  of  Peter,  related  in  the 
preceding  chapter.  Luke  (9  : 28),  count- 
ing the  days  of  Peter’s  confession  and 
of  the  transfiguration,  says,  less  defi- 
nitely, “about  eight  days. ” It  was  very 
fitting  that  Jesus  should  make  some 
exhibition  of  his  glory  as  a divine  and 
human  Savior,  very  soon  after  Peter’s 
confession  and  his  own  ])rediction  of 
his  sufferings,  and  his  discourse  on 
self-denial.  "^The  specification  of  time 
suggests,  and  indeed  implies,  some 
connection  or  relation  between  the  pre- 
ceding discourse  and  the  Transfigura- 
tion. Why  Jesus  must  suffer  death, 
and  how  glory  should  follow,  was  a 
mystery  to  the  disciples.  Jesus  gave 
them  a week  to  ponder  his  sayings,  and 
then  gave  some  of  them  this  wonder- 
ful exhibition  of  himself  as  the  Messiah, 
the  Son  of  God,  and  the  Son  of  man, 
the  great  Lawgiver  and  Prophet,  the 
great  Priest  and  King,  the  suffering 
and  the  glorified  Redeemer.  Taketh 
Avith  him.  Literally,  Takes  along  or 
loith,  as  companions  or  attendants. 
Peter,  James  and  John..  The 
thi\‘e  specially-favored  apostles,  and 
the  most  intimate  bosom  friends  of 
Jesus,  They  alone  saw  Jesus  raise  the 
daughter  of  Jairus  (eh.  5 : 37),  and  they 
alone  were  the  witnesses  of  his  agony 
in  the  garden,  ch.  14  : 33.  Now  they 
are  chosen  to  behold  his  transfigured 
glory.  Peter  refers  distinctly  to  this 
wondrous  scene,  2 Pet.  1 : 16-18.  John, 
in  a more  general  manner,  says,  “We 
beheld  his  glory,”  John  1 : 14. 

Leadeth  them  up  into  a high 
mountain  apart  by  themselves. 
He  brings  them  to  the  summit  of  a 
mountain,  to  a secluded,  solitary  place, 
and  there  they  were  alone  by  them- 
selves. Luke  (9  : 28)  says  that  Jesus 
came  to  pray,  and  that  the  discii)les 
were  heavy  with  sleep.  Some  there- 
fore suppose  that  the  Transfiguration 
occurred  at  night — a very  probable  sup- 
position ; for  night  was  a very  common 
season  with  Jesus  for  ])rayer  (ch.  6 : 
46 ; Luke  6 : 12),  and  he  did  not  descend 


164 


MAKK  IX. 


A.D.  29. 


high  mountain  apart  by  themselves.  And  he  was 

3 transfigured  before  them;  and  his  raiment  became 

shining,  exceeding white  as  snow;  so  as  no  fuller  7.  9;  Mt. 

4 on  earth  can  white  them.  And  there  appeared  unto 
them  Elias  with  Moses : and  they  were  talking  with 


the  mountain  till  the  next  day.  Be- 
sides, the  whole  scene  could  be  seen  to 
better  advantage  at  night  than  by  day. 
What  mountain  this  was,  is  wisely  con- 
cealed from  us.  Tradition  says  it  was 
Mount  Tabor,  the  highest  peak  in 
Galilee,  five  miles  east  of  Nazareth, 
but  without  foundation  ; for  a fortified 
town  stood  on  the  summit  of  Tabor, 
and  was  garrisoned  by  the  Romans,  in 
the  time  of  Christ.  Besides,  Jesus  was 
more  than  fifty  miles  north  of  Tabor, 
in  the  region  of  Caesarea  Philippi ; and 
it  does  not  appear  that  he  returned  to 
Galilee  till  after  the  Transfiguration, 
ver.  30,  It  was,  more  probably,  on  one 
of  the  summits  of  Hermon. 

“Standing  upon  the  height  which 
overlooks  Caesarea  Philippi,  I looked 
around  upon  the  towering  ridges  which 
Great  Hermon,  the  Sheikli  of  the  Moun- 
tains, as  the  Arabs  call  it,  projects  into 
the  plain.  Full  of  thought  that  one  of 
these  summits  on  which  I gazed  had 
in  all  probability  witnessed  the  Trans- 
figuration, I had  fixed  upon  one  of  them 
which,  from  its  peculiar  position,  foi  m 
and  elevation,  might  aptly  be  spoken  of 
as  a Miigh  mountain  apart,’  when,  cast- 
ing my  eye  casually  doAvn  along  its 
sides  as  they  sloped  into  the  valley,  the 
remains  of  three  ancient  villages  ap- 
peared dotting  its  base.  I remembered 
how  instantly  on  the  descent  from  the 
mountain  Jesus  had  found  himself  in 
the  midst  of  his  disciples  and  of  the 
multitude,  and  was  pleased  at  observing 
that  the  mountain-top  met  all  the  re- 
quirements of  the  Gospel  narrative.” — 
Dk.  Wm.  Hanna,  Life  of  Chrht^  vol.  i., 
p.  336. 

Transfigured  before  them*  He 

was  changed  in  appearance.  Luke 
(9:29)  says  “the  fashion  (or  appear- 
ance) of  his  countenance  was  altered,” 
and  that  this  occurred  while  he  was 
juaying.  Matthew  (17  : 2)  says  : “his 
face  did  shine  as  the  sun.”  As  faint 
illustrations,  the  case  of  Moses  may 
be  used,  the  skin  of  whose  face  shone 
when  he  descended  from  the  mount 
(Exod.  34  : 29-35),  and  that  of  Stephen, 
whose  face  shone  before  the  Sanhedrim 


as  the  face  of  an  angel,  Acts  6 : 15. 
In  the  next  verse  we  learn  that  the 
change  extended  to  his  raiment.  His 
divine  nature  shone  forth,  and  its  glory 
enveloped  his  person.  Before  them 
implies  that  this  change  took  place  in 
their  presence,  and  that  it  was  actually 
seen  by  them  as  chosen  witnesses. 
They  were  witnessing  that  for  which 
Jesus  had  brought  them  hither. 

3.  His  raiment,  hisgamienU^  clothes^ 
especially  his  outer  ones,  which  w^ere 
visible.  Mark  specially  and  most 
graphically  describes  the  effulgence  of 
his  raiment ; but  speaks  less  of  the 
glory  of  his  countenance,  which  is  im- 
plied in  his  being  transfigured,  and 
indeed  by  the  whole  description. 
Shining*  “A  still  more  expressive 
term  in  the  original,  applied  by  Homer 
to  the  glistening  of  polished  surfaces, 
and  to  the  glittering  of  arms,  by  Aris- 
totle to  the  twinkling  of  the  stars,  and 
by  Euripides  to  the  flashing  of  light- 
ning.”— J.  A.  Alexander.  Notice  how 
exi'-ressive  the  language,  became  shining. 
Exceeding  white  as  snoAV  ; than 
w hich  nothing  could  be  whiter.  Some 
very  ancient  manuscripts  omit  as  .woz/:; ; 
others  retain  it,  and  Meyer  remad^sthat 
if  it  were  an  interpolation  it  would  be 
as  the  sun.,  after  Matt.  17  : 2.  So  as  no 
fuller  on  earth,  etc.  Rather  .sza7z, 
i.  e.y  garments,  as  no  fuller  on  earth  can 
icliiten.,  or,  according  to  some  ancient 
manuscripts  and  high  critical  authority, 
can  so  whiten.  No  fuller  can  produce 
such  whiteness.  It  was  supernatural. 
The  Romans  carried  the  art  of  whiten- 
ing to  a high  degree.  The  Jews  also 
gave  much  attention  to  it.  Linen  gar- 
ments were  made  to  glisten  with  wdiite- 
ness.  Besides  soap  (Matt.  3 : 2)  and 
niter  for  cleansing  (Prov.  25  : 20  ; Jer. 
2 : 22),  chalk  or  white  earth  of  some 
kind  was  used  for  whitening,  being 
rubbed  into  the  garments'. 

4.  Glory  was  not  only  manifested  in 
and  around  his  person,  but  heavenly 
visitors  attended  him.  And  there  ap- 
peared to  them,  or  was  seen  by  them. 
The  disciples  actually  saw  Moses  and 
Elijah.  It  was  no  apparition  or  mere 


A.D.  29. 


MARK  IX. 


165 


5 Jesus.  And  Peter  answered  and  said  to  Jesus, 

Master,  "it  is  good  for  us  to  be  here:  and  let  us 

make  three  tabernacles;  one  for  thee,  and  one  for  i.  n.  ~ 

6 Moses,  and  one  for  Elias.  For  he  wist  not  what  to 


appearance,  but  a glorious  reality. 
Elias  with  Moses.  Elias  is  the 
Greek  form  of  the  Hebrew  name  Elijah. 
While  Matthew  and  Luke  say  Moses 
and  Elias ; Mark  has  the  peculiar  ex- 
pression above,  putting  Elias  first  and 
adding  with  Moses.  This  does  not  im- 
ply that  Moses  was  in  any  subordinate 
position  on  this  occasion,  for  in  Peter’s 
address  to  Jesus  (ver.  5)  Moses  is  placed 
before  Elijah  ; but  rather  that  the  mind 
of  the  evangelist  went  out  naturally  to 
Elijah  first,  whose  appearance  had  been 
especially  expected  by  the  Jews,  ver. 
11.  Peter,  under  whose  direction  Mark 
wrote,  may  have  at  first  imagined  that 
the  prediction  of  Malachi  (4  : 5)  was 
now^  fulfilled,  and  the  thought  may 
have  so  impressed  itself  upon  his  mind 
that  he  became  accustomed  to  use  this 
phraseology.  It  is  one  of  those  graphic 
strokes  of  Mark’s  style,  whieh  takes  us 
to  the  mount,  and  seems  to  put  us  in 
Peter’s  position.  Moses  was  the  repre- 
sentative of  the  law,  and  Elijah  of  the 
prephets.  Luke  tells  us  that  they  “ ap- 
peared in  glory also  that  the  disci- 
ples were  heavy  with  sleep  ; but  awak- 
ing, saw  Jesus  in  his  glory  and  the  two 
men  with  him. 

It  is  idle  to  ask  how  the  disciples 
knew  them,  since  many  ways  can  be 
conceived  how  they  could  come  to  this 
knowledge.  Jesus  may  have  saluted 
them  by  their  names  ; or  the  conversa- 
tion may  have  indicated  it ; or  tliey 
may  have  known  them  intuitively 
through  the  Spirit,  etc.  In  Moses  also 
they  saw,  in  a glorious,  visible  form,  a 
spirit  of  the  just  made  perfect,  and  in 
Elijah,  one  in  his  glorious  body.  Eli- 
jah had  been  translated  nine  hundred 
years  before,  and  Moses  died  more  than 
fourteen  hundred  years  before,  on 
Alount  Nebo,  and  the  Lord  “ buried 
him  in  a valley,  in  the  land  of  Moab, 
over  against  Beth-peor.”  There  is  no 
reason  for  believing  that  he  had  been 
raised  from  the  dead.  He  may  have 
appeared  in  a form  assumed  by  angels 
on  other  occasions. 

Were  talkimj  with  Jesus.,  while  they 
were  with  him,  and  were  thus  engaged 
when  the  disciples  saw  them.  The  sub- 
ject of  the  conversation,  as  Luke  (9  : 31) 


informs  us,  was  his  death.,  “ his  decease 
{departure)  which  he  should  accomplish 
at  Jerusalem.”  They  speak  of  that 
which  the  law  and  prophets  had  typi- 
fied and  foretold.  A becoming  theme 
of  such  historical  personages,  and  re- 
presentatives of  the  Law  and  Prophets. 

5.  The  effect  on  the  disciples.  Peter 
again  appears  as  spokesman  (ch.  8 : 29), 
not  of  the  twelve,  but  of  three.  An- 
swering. The  word  answer  is  often 
used  in  Scripture  as  a kind  of  response 
to  some  words,  circumstance,  or  occa- 
sion which  precedes.  Thus  what  Peter 
had  just  seen  gave  the  occasion  of 
what  he  now  uttered.  His  language 
was  a response  of  his  feelings  in  view 
of  the  circumstances  around  him.  See 
John  2 : 18  ; 5 : 17,  as  good  illustra- 
tions of  this  use  of  the  word.  Said  to 
Jesus.  Addressed  him  as  the  principal 
personage,  and  the  most  familiar  to 
him.  Master.  Literally,  Eahbi^  the 
Hebrew  word  meaning  blaster.  It  is 
worthy  of  notice  that  Mark  alone  gives 
the  original  word  that  Peter  uttered  in 
addressing  Jesus,  while  Matt.  (17  ; 4) 
and  Luke  (9  : 33)  give  Greek  transla- 
tions of  it.  It  is  good,  etc.  Joy,  a holy, 
spiritual  ecstasy  pervaded  the  souls  of 
tlie  disciples.  Peter  felt  delight  and  a 
desire  for  more  ; but  he  was  not  pre- 
pared for  its  continuance,  as  his  con- 
fusion and  mingled  terror  showed,  ver. 
6.  To  work  and  suffer  Avas  better  than 
to  remain  there.  Their  time  for  rest 
and  glory  had  not  yet  come.  Peter,  in 
his  bewilderment,  proposes  to  erect 
three  tabernacles,  booths  or  tents, 
doubtless  here  of  branches  and  leaves 
of  trees,  such  as  could  be  made  in  that 
solitary  retreat.  Such  booths  were 
erected  at  the  feast  of  Tabernacles. 
He  proposes  three  booths,  though  six 
persons  were  present.  He  would  have 
one  for  each  of  the  glorious  personages 
present,  and  he  and  his  two  fellow-dis- 
ciples act  as  servants.  In  his  address 
he  places  Jesus  first,  Moses  second,  and 
Elijah  last,  which  shows  that  the  order 
of  the  names  in  the  preceding  verse  do 
not  indicate  any  superiority  in  Elijah 
over  Moses. 

6.  Mark  now  gives  an  explanation  of 
I this  strange  request : For  he  wist 


166 


MAEK  IX. 


A.D.  29. 


7 say ; for  they  were  sore  afraid.  And  there  was  a 
cloud  that  overshadowed  them : and  a voice  came 
out  of  the  cloud,  saying,  This  is  my  beloved  Son : 

8 hear  him.  And  suddenly,  when  they  had  looked 
round  about,  they  saw  no  man  any  more,  save  Jesus 
only  with  themselves. 

9 And  as  tliey  came  down  from  the  mountain,  he  ° cli.  8.  30 ; Mt. 
charged  them  that  they  should  tell  no  man  what 

things  they  had  seen,  till  the  Son  of  man  were  risen 


not  what  to  say.  For  he  knew  not, 
etc.  His  words  came  forth  without 
thought  or  deliberation.  He  felt  he 
must  say  something,  and  he  uttered 
that  which  came  first  into  his  mind. 
Luke  (9:  33),  presenting  a little  diflferent 
side  of  Peter’s  bewilderment,  says, 
“not  knowing  what  he  said.”  The 
cause  of  this  state  of  mind  is  given : 
For  they,  Janies  and  John,  were 
affected  in  the  same  way  as  Peter, 
were  sore  afraid,  greatly  terrified; 
pervaded  and  borne  down  with  an  in- 
tense religious  awe  at  the  glory  around 
them.  Mark  speaks  of  the  first  stage 
of  this  fear,  while  Matthew  (17  : 6) 
describes  its  climax  and  oveipowering 
influence  when  the  voice  spoke  out  of 
the  cloud. 

7.  Two  more  wondrous  events  occur, 
the  cloud  and  the  voice.  And  there 
was,  etc.  And  there  came,  or  became  a 
cloud;  it  came  into  existence.  That 
overshadowed  them,  making  a 
sheltering  covering  to  them.  A differ- 
ent covering  from  what  Peter  had  sug- 
gested. Matthew  (17  : 5)  says  it  was  a 
bright  cloud.  It  was  the  symbol  of  the 
divine  presence,  as  was  the  cloud  over 
the  tabernacle  (Exod.  40  : 38),  the  cloud 
on  Mount  Sinai  (Exod.  24  : 16, 17),  and 
the  cloud  in  Solomon’s  temple  (1  Kings 
8 : 10,  11).  Compare  Exod.  16  : 10  ; 
Ezek.  10  : 4 ; Rev.  14  : 14.  It  was 
doubtless  similar  to  that  at  his  ascen- 
sion, Acts  1 : 9.  But  who  are  meant 
by  them?  Some  say  Jesus,  Moses  and 
Elijah  ; others,  the  disciples ; and 
others,  still  more  correctly,  I think,  all 
present.  See  Luke  9 : 34.  A voice 
came  out  of  the  cloud  from  God 
the  Father,  as  in  ch.  1 : 11,  giving  the 
same  attestation  as  that  at  his  baptism. 
Matthew  (17  : 5)  gives  the  fuller  form, 
having  the  words,  “ in  whom  I am  well 
pleased.”  The  divine  testimony  is  at- 
tended by  the  command  which  was 
Wanting  at  his  baptism.  Hear  ye 


him.  Attend  to  his  instructions  ; hear 
and  obey  him  as  the  Messiah,  the 
Prophet  and  Lawgiver  of  the  church. 
Compare  the  prediction  in  Deut.  18  : 
15-19  ; Acts  3 : 22  ; 7 : 37.  God  would 
now  speak  through  his  Son,  Heb.  1 : 
1,  2.  He  is  emphatically  the  Great 
Teacher.  In  these  occurrences  the 
disciples  were  favored  with  a sign  from 
heaven.  Compare  2 Pet.  1 : 16-18. 

8.  And  suddenly.  This  glorious 
scene  ended  abruptly.  When  they 
had  looked  round  about;  look- 
ing around  after  those  who  had  been 
with  Jesus.  Matthew  (17  : 6)  relates 
that  when  the  disciples  heard  the  voice 
from  the  cloud  they  fell  on  their  face, 
but  Jesus  touched  them  and  they  re- 
covered from  their  fear,  and  looked  ijp. 
The  heavenly  messengers  departed  im- 
mediately after  the  voice,  and  Jesus  at 
once  attends  to  his  overpowered  dis- 
ciples. All  took  but  a moment.  They 
saw  no  man,  etc.  A strong  negative 
expression.  They  no  longer  saw  any  one 
of  those  they  had  previously  seen,  but 
Jesus  only  with  themselves.  They  saw 
Jesus  only,  or  alone,  the  one  fore- 
shadowed, foretold,  and  testified  to  by 
the  law  and  prophets,  and  the  one  now 
to  be  heard  and  obeyed.  The  old  dis- 
pensation is  passing  away : Jesus  re- 
mains the  same,  yesterday,  to-day  and 
forever. 

We  have  here  an  open  manifestation 
and  declaration  of  Christ’s  power  and 
glory.  It  is  not  improbable  that  this 
was  one  of  the  points  in  his  history 
to  which  Jesus  referred  when  he  said 
(Matt.  28  : 18,  correctly  tmnslated),  “ All 
power  was  given  to  me  in  heaven  and 
on  earth.” 

9.  As  they  came  down,  etc.  It 

would  seem  that  they  descended  imme- 
diately, or  very  soon  after  the  trans- 
figuration. While  descending,  Jesus 
charged  his  disciples  that  they 
should  tell,  relate,  narrate  in  detail  to 


A.D.  29. 


MARK  IX. 


167 


10  from  the  dead.  And  they  kept  that  saying  with 
themselves,  questioning  one  with  another  what  the 
rising  from  the  dead  sliould  mean. 

11  And  they  asked  him,  saying.  Why  say  the  scribes 

12  P that  Elias  must  first  come  ? And  he  answered  and 
told  them,  Elias  verily  cometh  first,  and  restoreth 
all  things ; and  ^ how  it  is  written  of  the  Son  of  man, 
that  he  must  suffer  many  things,  and  ‘ be  set  at 


PMal.  4.  5;  Mt. 
17.  10. 

»»  Ps.  22.  6 ; Is,  53. 
2.  etc. : Dan.  9. 
2<). 

Lk.  23.  11 ; Phil. 

2.  7. 


no  man,  noone^  what  they  saw  on  the 
mount.  The  time  had  not  come  for  its 
announcement.  The  minds  of  the  peo- 
ple and  even  of  the  other  disciples  were 
not  prepared  either  to  receive  or  use 
properly  such  revelations.  Even  these 
three  privileged  disciples  were  not 
yet  prepared  to  announce  these  facts  in 
their  proper  bearing.  They  still  had 
carnal  views  of  Christ,  and  did  not  yet 
understand  about  a crucified,  risen  and 
glorified  Redeemer.  Till  the  Son  of 
man,  etc.  Except  leJieri  the  ISon  of  man 
s/ioidd  ham  risen  from  the  dead.  Then 
they  would  be  prepared  to  announce  it, 
and  then  would  come  the  time  for  others 
to  hear  it.  Notice  he  says  Son  of  man* 
See  on  ch.  2 : 10. 

10.  And  they  kept  that  saying,  or, 

word,  the  whole  charge  or  command  of 
the  preceding  verse,  with,  rather  to 
themselves ; they  kept  it  secret.  Or, 
with  a different  punctuation,  w’hich 
upon  the  whole  seems  preferable  : And 
they  kept  the  sayUig^  questioning  among 
themselves^  etc.  They  resolutely  retained 
the  saying  in  their  minds,  pondering  it. 
According  to  either,  it  is  implied  that 
the  disciples  obeyed,  w hich  is  plainly  de- 
clared in  Luke  9 : 36.  One  thing  in  that 
saying  gave  rise  to  questioning  or  in- 
quiring among  themselves,  namely, 
what  the  rising  from  the  dead 
should  mean,  or  literally,  is.  Their 
doubt  w'as  not  about  the  resurrection 
generally,  for  all  the  Jews,  except  the 
Sadducees,  held  to  a resurrection  from 
the  dead  (John  11 : 24  ; Acts  23  : 6-8), 
but  about  the  resurrection  of  Jesus  from 
the  dead.  This  implied  that  he  must 
die,  and  his  death  formed  the  great  diffi- 
culty. The  death  of  Jesus  was  contrary 
to  their  preconceived  views  of  the  Mes- 
gi:ih,  who  they  expected  would  live  for- 
ever, John  12  ; 34.  They  therefore  ques- 
tioned wdiat  this  rising  from  the  dead 
was  ; w’licther  it  was  to  be  taken  lite- 
rally or  figuratively  ; whether  it  was  plain 
or  parabolic  language.  It  was  easy  for 
them  to  suppose  him  uttering,  as  he 


often  did,  a dark  and  figurative  saying. 
What  they  had  seen  upon  the  mount 
might  lead  them  to  infer  that  as  some 
from  the  heavenly  world,  one  of  them 
from  among  the  dead,  had  come  to  him, 
so  he  in  some  miraculous  manner  might 
go  among  the  dead  and  return. 

11-13.  Jesus  answers  the  question 
CONCERNING  ELIJAH.  Matt.  17  : 10-13. 
Matthew’s  account  is  the  fullest. 

11.  Why*  The  short  stay  of  Elijah, 
the  secrecy  of  his  visit,  the  prohibition 
of  Jesus  not  to  relate  it  at  present,  and 
his  reference  to  rising  from  the  dead  (to 
them  so  mysterious,  ver,  10),  surprised 
them,  and  led  to  this  question.  Scribes* 
Jewish  teachers,  learned  men  in  the 
Scriptures  and  in  the  traditions.  The 
scribes  taught  that  Elijah  would  come 
personally, settle  controverted  questions, 
restore  the  theocracy,  and  prepare  the 
people  for  the  coming  of  the  Messiah. 
Thus  Jesus  refers  to  this  latter  thought 
in  the  next  verse,  “ Restoreth  all 
things.”  The  Jews  still  expect  his  com- 
ing. Must  first  come,  before  the  ad- 
vent of  the  Messiah.  Yet  Jesus  had 
come,  and  after  it  Elijah  had  appeared. 
Here  is  another  element  entering  into 
the  reasonings  of  the  three  disciples, 
and  leading  them  to  ask  the  question. 
They  seem  to  have  regarded  Mai.  3 : 1-4  ; 
4 : 5 as  having  been  just  fulfilled  on  the 
mount.  Yet  why  did  not  Elijah  stop  and 
do  the  Avork  he  was  expected  to  do  ? Or 
Avas  this  appearance  of  Elijah  a precursor 
of  a greater  coming  of  Jesus,  which 
might  be  indicated  by  “ rising  from  the 
dead”?  However  that  might  be,  the 
facts  that  had  just  occurred  seemed  to 
contradict  the  teachings  of  the  scribes. 

12.  Answered  and  told.  Accord- 

ing to  the  best  critical  authorities  this 
verse  should  begin  Avith  simply.  And  he 
said  to  them.  Elias  verily  cometh 
first*  Elijah  indeed.,  etc.  It  is 

true  that  he  comes  first,  as  the  scribes 
teach,  and  restoreth  all  things*  But 
this  coming  and  reformation  were  dif- 
ferent from  what  the  scribes  expected. 


168 


MAKK  IX. 


A.D.  29. 


13  nought.  But  I say  unto  you,  That  ® Elias  is  indeed  14  : it. 

come,  and  they  have  done  unto  him  whatsoever  they 

listed,  as  it  is  written  of  him. 

Healing  of  a deaf  and  durrib  demoniac, 

14  ^AND  when  he  came  to  Ms  disciples,  he  saw  a 


Jesus  admits  the  faets,  hut  would  cor- 
rect false  notions.  The  “restoring  all 
things”  was  a brief  summary  of  the 
prophecy  concerning  Elijah.  “ He  shall 
prepare  the  way  before  me  “ he  shall 
turn  the  hearts  of  the  fathers  to  the 
children,”  Mai.  3:1;  4:6.  This  John 
the  Baptist  began  to  do  (Luke  1 : 17 ; 
3 : 3-14) ; and  this  is  really  done  in  the 
dispensation  which  he  came  to  herald, 
Acts  3 : 21-23.  The  Elijah  who  was  to 
come  was  to  be  a reformer,  re-establish- 
ing, reducing  to  order,  and  bringing 
things  to  a proper  religious  state. 

Some  interpreters  suppose  a double 
coming  of  Elijah — the  lirst  “in  spirit 
and  in  power,”  in  the  person  of  John 
the  Baptist;  the  second  “literal  and 
in  person,”  at  the  end  of  the  world,  im- 
mediately before  Christ’s  second  com- 
ing. But  I cannot  see  anything  in  Mala- 
clii  4 : 5,  6 and  Matt.  17  : 11  demand- 
ing a second  and  literal  coming.  Besides, 
Jesus  in  Matt.  17 : 12  declares  that 
“ Elijah  has  already  come.”  John  the 
Baptist  indeed  declared  that  he  was  not 
Elijah  (John  1 : 21),  that  is,  in  the  sense 
that  the  Jews  used  the  word,  who  expect- 
ed a personal  return.  But  he  was  the 
Elijah  of  prophecy,  who  was  to  come, 
and  is  distinctly  so  announced  to  Zacha- 
I’ias  by  the  angel,  Luke  1 : 17  ; and  also 
so  declared  in  the  next  verse  and  in  Matt. 
11 : 14. 

And  how  is  it  written.  This  is 
properly  a question  in  the  original.  Some 
place  an  interrogation  at  the  end  of  the 
verse.  It  is  better,  with  others,  to  place 
it  thus,  A7id  how  is.  it  written  of  the  ISon 
of  man?  Concerning  his  coming  and 
work.  The  answer  is  at  once  briefly 
given.  That  he  must  suffer,  etc. 
That  is,  He  comes  in  order  that  he  may 
suffer.  Be  set  at  nought,  he  treated  as 
nothing^  despised^  Isa.  53  : 3.  This  pre- 
mres  the  way  for  what  is  said  regarding 
Elijah  in  the  next  verse.  What  is  true 
of  the  Messiah  is  true  also  of  his  fore- 
runner. As  they  had  not  properly  con- 
ceived of  the  one,  so  they  had  not  of  the 
other.  As  the  Messiah  was  to  come  not 
for  the  purpose  of  worldly  splendor  and 


triumph,  but  for  suffering,  so  the  coming 
and  work  of  Elijah  were  to  be  not  of  a 
worldly,  but  of  a spiritual  character. 

13.  Having  admitted  the  fact  that  Eli- 
jah must  first  come  before  the  Messiah, 
and  having  pointed  to  a suffering  Mes- 
siah as  predicted  by  prophecy,  Jesus 
now  declares  that  Elijah  already  had 
come.  That  Elias  is  indeed  come, 
etc.  That  he  has  also  come,  and  they^  the 
Jews,  the  scribes  being  their  spiritual 
leaders,  did  unto  him  as  they  listed, 
chose,  or  would.  Jesus  thus  teaches  his 
three  disciples  that  the  appearance  of 
Elijah  on  the  mount  must  not  be  taken 
as  the  fulfillment  of  Malachi ; but  that 
he  had  already  come  in  the  person  of 
one  who  had  suffered.  Herod  not  alone 
was  guilty  of  John’s  death  ; they  who 
were  with  him  at  the  feast  (ch.  6 : 21) 
approved  of  his  beheading;  the  civil 
and  ecclesiastical  leaders  of  the  people 
rejected  him,  and  doubtless  rejoiced  in 
his  imprisonment  and  death,  Luke  7 : 
80,33.  As  it  is  written  of  him; 
with  reference  to  his  coming  (Isa.  40  : 3 ; 
Mai.  3 : 1) ; and  also  to  his  rejection,  for 
the  last  chapter  of  Malachi,  as  Alex- 
ander suggests,  implies  that  “ the  mis- 
sion of  Elijah  would  be  either  a bless- 
ing or  a curse  to  those  whom  it  con- 
cerned. ” Matthew  (17  : 13)  adds  that 
the  disciples  then  understood  that  he 
spake  of  John  the  Baptist,  Luke  1 : 17. 

14-29.  Healing  of  a possessed 

LUNATIC,  WHOM  THE  DISCIPLES  COULD 
NOT  HEAL.  Matt.  17  : 14-21  ; Luke  9 : 
37-43.  This  account  of  Mark  is  by  far 
the  fullest  and  most  vivid.  He  alone 
relates  the  questioning  of  the  scribes, 
and  the  amazement  of  the  multitude 
upon  their  seeing  Jesus  (vers.  14-16) ; 
also  the  conversation  between  Jesus 
and  the  father  of  the  demoniac,  vers. 
21-25.  Matthew’s  account  of  the  mira- 
cle is  the  briefest ; yet  he  is  the  fullest 
in  his  report  of  the  reply  of  Jesus  to  the 
nine  on  their  inability  to  cast  out  the 
demon,  ver.  29  ; Matt.  17  : 20,  21.  Luke 
omits  all  reference  to  this  last  point. 

14.  When  he  came  to  his  dis- 
ciples* To  the  nine  apostles,  whom 


A.D.  29. 


MAEK  IX. 


169 


great  multitude  about  them,  and  the  scribes  ques- 

15  tiouing  with  tliem.  And  straightway  all  the  people, 
when  they  beheld  him,  were  greatly  amazed,  and 

16  running  to  him  saluted  him.  And  he  asked  the 

17  scribes,  What  question  ye  with  them?  And  "one  "Mt.  17.  14-16; 
of  the  multitude  answered  and  said.  Master,  I have 

brought  unto  thee  my  son,  which  hath  a dumb 


he  had  left  the  day  before,  ver.  2.  Pos- 
sibly other  disciples  were  also  present. 
From  Luke  9 : 87  we  learn  that  it  was 
“ the  next  day  when  they  were  come 
down  from  the  mount.”  It  was  prob- 
abl}"  near  the  foot  of  the  mountain. 
See  on  ver.  2,  Dr.  Hanna’s  description. 
All  the  three  evana*elists  agree  in  placing 
this  miracle  immediately  after  the  Trans- 
figuration. A great  multitude  with 
the  implied  idea  of  pressing  about 
them,  the  disciples,  who  were  just 
then  objects  of  curiosity  and  mingled 
contempt,  because  of  their  inability  to 
heal  the  demoniac.  The  scribes. 
Simply  scribes,  who  were  in  the 
crowd,  and  gladly  used  this  oppor- 
tunity of  exulting  over  the  weakness  of 
the  "disciples.  Questioning  with 
them  in  a caviling  manner,  and  thus 
disputing  with  them.  What  was  the 
subject  of  discourse  can  only  be  in- 
ferred. The  scril)es  very  probably  were 
dedueing  from  the  failure  of  the  dis- 
ciples the  inability  of  their  Master. 
How  marked  the  contrast  between  the 
glory  on  the  mount,  and  the  scene  of 
misery  and  unbelief  below ! There 
Christ’s  honor  and  authority  manifested 
and  proclaimed ; here  the  enemies  of 
truth  and  the  devil’s  kingdom  exulting 
and  triumphant. 

15.  Were  greatly  amazed.  Some 
suppose,  from  some  remains  of  the 
divine  glory  of  the  Transfiguration  on 
his  countenance,  as  the  Israelites  were 
dazzled  by  the  face  of  Moses  when  he 
came  down  from  the  mount.  But  if 
this  had  been  the  case,  doubtless  some- 
thing would  have  been  said  about  it. 
The  great  astonishment  of  the  people 
may  be  accounted  for  by  the  sudden 
and  unexpected  appearance  of  Jesus 
descending  the  mountain  just  at  this 
time,  while  the  scribes  were  engaged  in 
caviling  and  disputing  with  his  dis- 
ciples. His  calm,  heavenly  and  awe- 
inspiring dignity  and  bearing  were  ad- 
apted also  to  })roduce  amazement. 
Running  to  him  saluted  him. 
The  curious  and  despising  throng  be- 


came a wondering,  eager  and  welcom- 
ing one.  They  would  hasten  to  repair 
their  error,  and  disown  any  part  with 
the  caviling  scribes,  who  were  still  left 
behind  with  the  disciples. 

16.  The  scribes.  According  to  the 
highest  critical  authorities  this  should 
read  simply,  tJiem^  referring  specially  to 
the  scribes  (ver.  14) ; yet  the  people  (ver. 
15)  may  be  included,  who  had  just  been 
read}^  to  take  sides  with  the  scribes.  If 
we  take  the  latter  view,  then  the  ques- 
tion may  be  regarded  as  containing  a 
rebuke  for  the  people  also.  What 
question  ye.  What  is  the  point  of 
your  debate,  the  subject  of  your  dis- 
pute or  contention  with  them  ? It  was 
still  going  on,  though  broken  in  upon 
by  the  coming  of  Jesus  and  the  rush- 
ing of  the  people  to  meet  him. 

17.  Neither  the  multitude  nor  the 
scribes  attempt  to  answer.  They  feel 
the  rebuke  contained  in  the  question, 
are  taken  by  surprise  not  only  by  his 
coming  but  also  by  his  question,  and 
are  unwilling  to  engage  in  a dispute 
with  him.  One  of  the  multitude  who 
is  more  interested  than  all  others 
answered  by  stating  what  he  had 
done,  which  led  to  questioning  the  dis- 
ciples. It  thus  appears  that  the  dis- 
putation, in  which  the  scribes  were 
engaged  with  the  disciples,  was  con- 
nected with  demoniacal  possessions 
and  the  inability  of  the  disciples  to  cast 
out  the  demon.  Master.  Teacher.  I 
have  brought.  Father,  I brought  to 
thee  my  son^  a while  ago,  not  knowing 
of  thy  absence,  and  I now  present  him 
to  thee.  Matthew  (17  : 14)  relates  that 
the  man  came  doing  homage  to  him 
with  bended  knees.  According  to  Luke 
9 : 38,  the  man  adds,  “for  he  is  mine 
only  child.”  A dumb  spirit.  Also, 
“deaf  spirit,”  ver.  25.  In  Matthew 
(17  : 15)  the  child  is  described  as  a luna- 
tic, that  is,  probably,  an  epileptic.  He 
was  possessed  with  a demon  which 
caused  deafness,  dumbness  and  fits  of 
epilepsy.  It  was  a severe  and  com- 
plicated case.  His  dumbness  consisted 


170 


MARK  IX. 


A.D.  29. 


18  spirit;  and  wheresoever  he  taketh  him,  he  teareth 
him ; and  he  foameth,  and  gnasheth  with  his  teeth, 
and  pineth  away : and  I spake  to  thy  disciples  that 

19  they  should  cast  him  out;  and  they  could  not.  He 

answereth  him,  and  sai.th,  ^ O faithless  generation,  * I)eii.  32.  20 ; Ps. 
how  long  shall  I be  with  you  ? how  long  shall  I |q; 

20  suffer  you  ? Bring  liim  unto  me.  And  they  brought  iieb.  3.  lO. 
liim  unto  liim : and  ^ when  he  saw  him,  straightway  ^ ch.  i.  26  ; Lk.  9. 
the  spirit  tare  him ; and  he  fell  on  the  ground,  and 

wallowed  foaming. 


ill  his  inability  to  utter  articulate 
sounds,  Luke  9 : 39. 

18.  The  father  describes  the  terrible 
handling  of  the  child  by  the  demon. 
Wheresoever  he  taketh  him. 
Wherever  he  seizes  him,  as  if  to  destroy 
him.  At  any  time  the  demon  might  ex- 
ert his  frenzied  power  upon  tlie  ehild, 
producing  sudden  and  violent  parox- 
ysms. He  teareth  him.  He  throws 
liim  into  convulsions.  He  foameth. 
The  effect.  The  cliild  was  not  only  in- 
wardly racked  and  convulsed,  but  he 
foameth  at  the  mouth,  gnasheth  or 
grinds  with  his  teeth,  and  pineth 
away,  swooning  away,  his  strength  be- 
coming entirely  exhausted.  The  accounts 
of  the  three  evangelists  show  independ- 
ence, but  no  real  discrepancy.  The 
father,  in  Matt.  17:15,  says,  “for  oft- 
times  he  falleth  into  the  fire  and  oft 
into  the  water;”  and  in  Luke  9:39, 
“ hardly  departeth  from  him,  bruising 
him.”  The  three  descriptions  taken  to- 
getlierform  a fearful  picture  of  the  fren- 
zied paroxysms  which  were  added  to  his 
habitual  dumbness. 

I spake  to  thy  disciples.  The 
nine  apostles,  since  Jesus  was  absent. 
They  could  not.  An  emphatic  ex- 
pression, They  were  not  (strong  enough  to 
cast  him  out.  This  lack  of  power  was 
owing  to  their  weak  faith,  ver.  29 ; Matt. 
17  : 20.  Jesus  had  given  them  power  to 
cast  out  unclean  spirits  (ch.  6 : 7),  and 
doubtless  they  had  exercised  this  power  ; 
but  now  they  falter,  and  the  enemies  of 
truth  prevail.  The  three  most  favored 
apostles  were  also  with  Jesus  ; and  this 
case  was  an  extreme  one.  Their  faith 
was  not  equal  to  the  exigency.  There  is 
some  analogy  between  Israel  turning  to 
idolatry  while  Moses  was  absent  in  the 
mount,  and  the  spiritual  weakness  of  the 
disciples  during  our  Lord’s  absence  at 
his  transfiguration. 

19.  Answereth  him  ; according  to 


the  oldest  manuscripts,  them^  the  people 
who  had  met  him,  among  whom  was  the 
father  of  the  child,  vers.  15-17.  Faith- 
less generation.  L^nbelievingrace.  In 
Matthew  and  Luke,  he  calls  them  a 
“faithless  and  perverse  generation.” 
That  generation  and  race  among  whom 
Jesus  was  laboring  were  indeed  faithless. 
The  scribes  were  caviling;  the  multi- 
tude was  amazed  at  seeing  Jesus ; the 
father  acknowledged  the  weakness  of  his 
faith  (ver.  22,  24) ; and  the  disciples  had 
weak  faith,  or  no  faith  to  heal  this  one. 
How  long,  etc.  An  exc  amation,  not 
of  impatience  of  life,  nor  of  continuance 
with  them  ; but  of  holy  displeasure  at 
their  unbelief  and  hardness  of  heart. 
Suffer  you.  Bear  ivith  yon^  exercising 
patience  with  you,  in  your  unbelief.  Com- 
pare Exod.  32  : 19.  How  great  the  unbe- 
lief of  the  people  in  view  of  the  time  he 
had  been  exercising  his  ministry,  and  the 
wonderful  miracles  he  had  performed ! 
Compare  John  14  : 9.  And  his  ministry 
was  drawing  to  a close.  Bring  him 
unto  me.  There  is  power  in  me  to  effect 
a cure. 

20.  The  vivid  description  of  the  terri- 
ble paroxysms  of  the  child,  the  imploring 
father  and  the  curious  multitude,  in  this 
and  the  four  verses  following,  is  peculiar 
to  Mark.  They  brought  him  to  him. 
The  order  of  Jesus  is  obeyed.  He  was 
very  probably  carried,  several  being  re- 
quired to  do  it.  When  he  saw  him, 
or  seeing  him;  the  boy  seeing  Jesus.  The 
masculine  form  here,  while  tlienoun  fol- 
lowing, translated  spirit^  is  neuter,  shows 
two  personal  agencies,  that  of  the  boy 
and  that  of  the  demon.  Straightway 
the  spirit  tare  him ; convulsed  him. 
The  verb  translated  tare  is  different  from 
that  used  in  ver.  18,  meaning,  however, 
the  same  thing,  and  found  in  ch.  1:26, 
on  which  see.  The  sight  of  Jesus  arouses 
the  infuriated  demon.  He  has  great 
wrath,  knowing  that  his  time  was  short, 


A.D.  29. 


MARK  IX. 


171 


21  And  he  asked  his  father,  How  long  is  it  ago  since 

22  this  came  unto  him  ? And  he  said,  Of  a child : and 
ofttimes  it  hath  cast  him  into  the  lire,  and  into  the 
waters,  to  destroy  him:  but  if  thou  canst  do  any 

23  thing,  have  compassion  on  us,  and  help  us.  Jesus 
said  unto  him,  *If  thou  canst  believe,  all  tilings  are 

24  possible  to  him  that  belie veth.  And  straightway 

the  father  of  the  child  cried  out,  and  said  with  tears, 


* ch.  11.  23 ; Mt. 
17.  20;  Lk.  17. 
6 ; John  11.  40  ; 
Eph.  2.  8;  Phil. 
1.29;  2Thes.  1. 
3, 11 ; lleb.  12.  2. 


Rev.  12 : 12.  A further  effect  was  visible  : 
the  boy  fell  upon  the  ground,  and  Aval- 
loweS,  rolled  hwiself  about,  foaming 
like  one  with  epilepsy. 

21.  And  he  asked  his  father, 
Jesus  carefully  inquires,  not  for  his  own 
information,  but  for  the  trial  and 
strengthening  of  the  father’s  faith.  Of 
a child*  A strong  expression  in  the 
original,  equivalent  to  saying  even  from 
a child^  even  fi-om  childhood,  without 
exactly  fixing  the  age. 

22.  And  oft-times,  etc.  The  father 
not  merely  answers  the  question,  but, 
for  exciting  the  compassion  of  Jesus, 
further  describes  the  miserable  condi- 
tion of  the  child  under  the  power  of  the 
demon.  To  destroy  him*  He  regards 
the  demon  as  an  enemy  who  would  kill 
his  only  son.  If  thou  canst  do  any 
thing  ; showing  a weak  faith  ; doubt- 
less too  weak  at.  first,  but  now  more 
weak  from  the  failure  of  the  disciples, 
and  the  raving  of  the  demon  on  ap- 
proaching Jesus.  Have  compassion 
on  us  and  help  us*  A strong  and 
earnest  entreaty,  Help  ?«,s,  moved  with 
jnty  toward  ics.  Notice  he  sa3^s  join- 
ing the  life  and  health  of  his  child  with 
his  own.  Compare  the  prayer  of  the 
Syrophoenician  woman  for  her  daugh- 
ter, .Matt.  15  : 22,  25. 

2ii  It  thou  canst  believe*  The 
difficulty  is  not  in  my  power,  but  in  thy 
faith.  I can  help  thee  if  thou  canst  be- 
lieve, for  all  things,  etc.  Or,  accord- 
ing to  high  critical  authorities,  Jesus 
quotes  the  expression  of  the  father,  As 
it  regards^  If  than  canst?  All  things^  etc. 
It  is  better  to  regard  the  quotation  not 
as  a question,  but  as  an  exclamation. 
This  the  revised  version  of  the  American 
Bible  Union  admirably  does,  thus  : Jf 
thou  art  able!  All  things  are  possible  to 
thee  believing.  Be  not  anxious  about  my 
ability;  see  to  thine  own  faith.  Ail 
things  are  possible  to  one  believing. 
Thus  the  meaning  is  essentially  the 
same,  whatever  reading  or  rendering 


may  be  adopted.  Jesus  strongly  im- 
plies and  affirms  his  own  ability,  but 
conditions  the  cure  upon  the  father’s 
faith. 

Some  commentators  very  strangely 
draw  an  argument  for  infant  baptism 
from  this  father’s  faith  for  his  child. 
Much  better  might  they  argue  the  sal- 
vation of  certain  individuals  on  the 
faith  of  others  ! But  faith  by  proxy, 
either  in  baptism  or  salvation,  is  equal- 
ly unscriptural,  Prov.  9 : 12 ; ch.  16  : 16. 
We  wait  to  see  a single  example  of 
either  addueed  from  the  word  of  God. 
A truth  altogether  different,  however, 
is  taught.  In  answer  to  the  prayers  of 
Christians  the  Holy  Spirit  deseends 
upon  a community.  Unconverted  chil- 
dren and  friends  are  convicted  of  sin 
and  led  to  exercise  repentance  and 
faith.  Thus  the  prayers  and  faith  of 
Christians  often  become  the  connecting 
link  in  a chain  of  events  whieh  result 
in  the  salvation  of  souls. 

24.  Straightway  * * * cried 

out*  The  effect  upon  the  father  was 
instantaneous  and  efiectual.  At  once 
and  with  earnestness  he  answers,  cries 
out,  exclaims  with  a loud  voice.  Jesus 
thus  appears  first  as  the  helper  of  the 
father’s  faith,  Avhich  was  neeessary  to 
granting  his  request.  With  tears  is 
omitted  by  the  highest  critieal  autho- 
rities. So  also  is  Lord  omitted.  I 
believe*  I do  believe  that  thou  canst 
cure,  and  I believe  all  that  thou  hast 
said.  I am  sensible  loo  that  my  own 
faith  in  this  case  is  poor  and  defective  ; 
help  thou  my  unbelief,  which  still 
clings  to  me  notwithstanding  all  that 
thou  hast  said.  Or,  according  to  the 
sense,  help  my  deficient  faith.  Thus 
the  father  is  brought  to  a humble  con- 
fession of  his  own  unbelief.  Notice  the 
father  uses  the  same  word  help,  as  in 
ver.  22.  He  had  first  implored  the 
Savior’s  help  for  his  son  ; but  nowg 
feeling  his  own  unbelief,  and  seeing 
the  neeessity  of  faith  in  order  to  a cure, 


172 


MARK  IX. 


A.D.  29. 


25  Lord,  I believe;  help  thou  mine  unbelief.  When 
Jesus  saw  that  the  people  came  running  together, 
he  rebuked  the  foul  spirit,  saying  unto  him,  Tlioit 
dumb  and  deaf  spirit,  I charge  thee,  come  out  of 

26  him,  and  enter  no  more  into  him.  And  the  spirit 
cried,  and  rent  liim  sore,  and  came  out  of  him : and 
he  was  as  one  dead ; insomuch  that  many  said.  He 

27  is  dead.  But  Jesus  took  him  by  the  hand,  and  lift- 
ed him  up ; and  he  arose. 

28  " And  when  he  was  come  into  the  house,  his  dis-  ® Mt.  17. 19. 
ciples  asked  him  privately.  Why  could  not  we  cast 


he  implores  help  for  himself,  and  that 
thus  his  son  may  be  healed.  He  de- 
sired his  unbelief  to  be  helped  away ; 
or  to  be  helped  against  it.  In  other 
words,  he  wanted  his  infirmity  helped, 
his  faith  strengthened,  and  the  bar- 
rier in  the  way  of  his  son’s  cure  re- 
moved. 

25.  The  prayer  of  the  father  was  a 
prayer  of  faith.  Humility  and  faith 
went  hand  in  hand.  Jesus  too  helps  his 
faith  and  heals  his  son.  The  people 
came  running  together  upon  or  to 
the  spot  w here  Jesus  and  the  demoniac 
were.  Jesus  was  where  a portion  of  the 
multitude  had  run  forward  to  meet 
him,  at  a little  distance  from  the  main 
crowd.  Many  of  the  people  may  have 
also  been  somewhat  scattered.  But 
Jesus,  with  his  unostentatious  spirit 
(Matt.  12  : 16-21),  seeing  the  crowd 
gathering  to  the  spot,  hastens  to  per- 
form the  miracle.  Neither  would  he 
permit  the  demon  longer  to  torture  the 
child,  nor  in  his  presence  to  exert  his 
fiendish  power  before  the  people.  He 
therefore  with  authority  rebuked  the 
foul,  midean  spirit  J see  on  ch.  1 : 23. 
Dumb  and  deaf  spirit*  Jesus  thus 
clearly  connects  the  demon  with  his 
deafness  and  dumbness.  It  was  not  a 
mere  disease.  I charge,  or  command. 
I is  emphatic,  and  in  contrast  to  his 
disciples.  Not  my  disciples,  but  J,  with 
my  divine  authority  and  power,  com- 
mand you.  Enter  no  more  into 
him*  The  only  time  that  we  have  it 
recorded  that  Jesus  gave  such  a charge 
to  a demon.  The  unclean  spirit  would 
desire  repossession,  but  such  an  at- 
tempt is  positively  forbidden ; the  father 
also  is  thus  assured  that  the  cure  w^as 
perfect  and  lasting.  This,  with  ver.  18 
and  Luke  9 : 39,  may  together  indicate 
that  the  demon  had  been  in  the  habit  of 
departing  from  the  child  and  then  re- 


turning. Compare  Matt.  12  : 43-45  ; 
Luke  11  : 21r-26. 

26.  “ ‘ Most  unwillingly  the  evil  spirit 
departs,  seeking  to  destroy  that  which 
he  can  no  longer  retain,’  as  Fuller, 
with  wit  which  is  in  season  and  out  of 
season,  expresses  it,  ‘ like  an  outgoing 
tenant  that  cares  not  what  mischief 
he  does.”’ — Trench,  Miracles^  p.  296. 
The  demon  cried,  uttered  a shriek  of 
rage  and  anguish  at  being  compelled  to 
leave.  Rent  him  sore,  greatly^  or 
sorely.  Convulsed  him  violentl3\  This 
shows  the  terrible  malignity  and  cruel- 
ty of  the  demon.  So  dreadful  was  this 
last  paroxysm  that  the  child  was, 
became^  as  one  dead*  His  bodily 
powers  were  entii'ely  exhausted,  he 
sw^ooned,  apparently  with  no  breath 
and  life  in  him.  This  vivid  description 
is  peculiar  to  Mark.  Many,  or  the 
mayiy^  the  multitude. 

27.  But  while  most  present  were 
ready  to  pronounce  the  child  dead, 
Jesus  takes  him  by  the  hand  and 
lifted  him  up,  or  raised  him.,  and 
he  arises  and  stands  up  in  restored  life 
and  health.  This  was  a second  ex- 
hibition of  his  divine  power,  and  was 
the  completion  of  his  miracle.  The 
mere  expulsion  of  the  demon  without 
the  restoration  of  the  child  would  not 
have  answered  the  design  of  the  miracle. 
Compare  elsewhere  the  reviving  power 
of  the  Savior’s  touch,  Matt.  17  : 7 ; 
Rev.  1 : 7.  Luke  (9  : 43)  adds,  that 
“they  w^ere  all  amazed  at  the  mighty 
power  of  God.” 

28.  The  conversation  of  the  nine  with 
Jesus  regarding  their  inability  to  cast 
out  the  demon  is  here  very  briefly  given. 
Matthew  gives  it  more  fully ; while 
Luke  omits  it  entirely.  Into  the 
house ; without  the  article  in  the  ori- 
ginal, and  may  mean  simply  in-doors. 
See  on  7 ; 17,  Why  could  not  we, 


A.D.  29. 


MARK  IX. 


173 


29  him  out  ? And  he  said  unto  them,  This  kind  can 

come  forth  by  nothin^',  but  by  ^ prayer  and  fasting.  l Cor.  9. 


27; 


Jesus  again  foretells  his  death  and  resurrection. 


30  AND  they  departed  thence,  and  passed  tli rough 
Galilee.  And  he  would  not  that  any  man  sliould 

31  know  ‘'For  lie  taught  his  disciples,  and  said 

unto  them.  The  Son  of  man  is  delivered  into  the  ‘ ’ * 

hands  of  men,  and  they  shall  kill  him ; and  after  that 


etc.  Implies  that  they  had  cast  out 
demons  on  other  occasions  ; and  that 
they  had  actually  attempted,  but  failed 
on  this. 

29.  This  kind;  of  evil  spirits. 
Jesus  in  his  reply  intimates  that  there 
are  grades  among  demons,  and  that  the 
one  which  had  just  been  expelled  was 
one  of  tlie  worst.  Compare  Matt.  12  : 
45;  Eph.  6 : 12.  By  prayer  and 
fasting*  As  yet  the  disciples  were  not 
accustomed  to  fast,  ch.  2 : 18.  In  the 
fuller  account  of  Matthew  (17  : 20), 
Jesus  tells  tliem  that  their  inability 
arose  from  their  unbelief.  Here  nothing 
is  said  of  their  unbelief,  but  the  reason 
of  it  is  implied  : they  had  not  prayed 
and  denied  themselves  sufficiently  to 
exercise  the  faith  necessary  for  casting 
out  so  strong  and  malignant  a demon. 
But  while  tlie  reply  may  have  reminded 
them  of  neglect,  it  was  doubtless  also 
given  for  their  after  guidance. 

30-32.  Jesus  the  second  time  fore- 
tells HIS  OWN  DEATH  AND  RESURREC- 
TION. Matt.  17  : 22,  2;F,  Luke  9 : 44,  45. 
The  three  accounts  show  independence 
without  discrepancy.  That  of  Mark  is 
somewhat  the  fullest. 

30.  Departed  thence  ; from  the 
vicinity  of  CcCsarea  Philippi  (ch.  8 : 27 ; 
Matt.  16  : 13),  near  tlie  foot  of  Hermon, 
where  the  lunatic  child  was  healed  just 
after  the  descent  of  Jesus  from  the 
Transfiguration.  Passed  through 
Galilee*  They  went  on  their  way 
through  Galilee,  traveling  in  a quiet 
and  private  manner  toward  Capernaum, 
ver.  33.  And  he  would  not  that 
any  man  should  know  it;  that  he 
was  thus  journeying.  He  would  as  far 
as  possible  avoid  public  attention. 
Matthew  (17  : 22)  speaks  of  Jesus  abid- 
ing in  Galilee;  and  from  John  7 : 1-9 
we  may  infer  that  Jesus,  during  this 
whole  period,  rather  sought  retirement. 

31.  A special  reason  given  for  this 


private  journeying : For  he  taught 
his  disciples ; he  was  teaching  them 
further  respecting  his  approaching  suf- 
ferings and  death  which  he  had  before 
predicted,  ch.  8 : 31.  This  was  the  time 
when  he  would  continue  these  instruc- 
tions, and  hence  he  would  not  be  inter- 
rupted by  the  multitude.  Disciples; 
probably  the  twelve,  his  nearest  and 
most  confidential  followers,  whom  he 
w'ould  specially  instruct  in  these  doc- 
trines. Some  would  also  include  other 
disciples  in  Galilee,  from  whom  the 
seventy  were  selected.  But  the  privacy 
of  the  journey,  and  the  nature  of  the 
truths  taught,  limit  it  rather  to  the 
apostles. 

The  Son  of  man  is  delivered. 

According  to  some,  this  has  referencii  to 
his  betrayal  b}^  Judas,  a future  fact 
being  spoken  of  as  present,  as  indeed  it 
was  present  before  the  mind  of  Jesus. 
But  it  is  better  to  regard  this  as  refer- 
ring to  the  fact  that  Jesus  had  already 
been  given  up  by  the  Father  to  men,  in 
order  that  he  might  suffer  and  die.  Acts 
2 : 23.  The  divine  plan  of  his  sufferings 
and  death  had  formed  the  topic  of  dis- 
course on  the  mount  (Luke  9 : 31);  and 
now  it  is  the  topic  to  his  nearest  circle 
of  disciples.  It  would  seem  from  Luke 
9 : 43,  44,  that  Jesus  began  these  in- 
structions almost  immediately  after  the 
healing  of  the  lunatic  child  ; and  from 
Matthew  and  Mark,  that  he  continued 
these  instructions  while  journeying  in 
Galilee.  According  to  Matthew  (17  : 
22)  and  Luke  (9  : 44)  Jesus  foretells  his 
betrayal.  Jesus  thus  imparts  additional 
information  to  what  he  had  given  im- 
mediately after  Peter’s  confession,  ch. 
8 : 21.  He  was  delivered  up  by  the 
will  and  counsel  of  God,  and  he  was  to 
be  betrayed  into  the  hands  of  men* 
It  was  thus  not  a reiietition,  but  a gra- 
dual increase  in  revealing  to  his  disciples 
the  facts  of  his  sufferings.  He  shall 


174 


MARK  IX. 


A.D.  29. 


32  he  is  killed,  he  shall  rise  the  third  day.  ^ But  they 
understood  not  that  saying,  and  were  afraid  to  ask 
him. 

Who  are  the  greatest?  Intolerant  zeal  of  John,  Causes 
of  offense. 

33  ® AND  he  came  to  Capernaum.  And  being  in  the 
house  he  asked  them,  What  was  it  that  ye  disputed 

34  among  yourselves  by  the  way  ? But  they  held  their 


dLk.  18.  34;  24. 
25,  26;  John  8. 
27,  28  ; 10.  6 ; 12. 
16;  14.  5-9;  16. 
17,  18. 


e Mt.  18.  1 ; Lk.  9. 
46;  22.  24. 


rise,  from  the  dead,  through  his  divine 
power,  John  10  : 18. 

ii2.  They  understood  not  that 
saying.  Luke  (9  ; 45)  explains  hy 
adding,  “ It  was  hid  from  them,  that 
they  perceived  it  not.”  It  was  part  of 
the  divine  plan  that  they  should  not 
yet  understand.  It  is  not  difficult  to 
conceive  how  they  reasoned.  Jesus 
often  spoke  in  parables  and  figures 
(John  10  : 25,  29),  and  it  was  easy  to  un- 
derstand him  so  now.  Three  of  the 
disciples  had  seen  him  transfigured,  and 
might  infer  that  it  was  not  necessary  for 
him  to  literally  die  and  rise  in  order  to 
enter  upon  his  full  glory.  Jesus  had 
taught  his  followers  the  necessity  of  a 
spiritual  crucifixion  and  death  (ch.  8 : 
34-38),  and  they  might  infer  a similar 
meaning  was  to  be  given  to  his  lan- 
guage concerning  himself.  See  on  ver. 
10.  Yet  they  were  perplexed,  and  so 
troubled  that  Matthew  (17  : 23)  says 
“they  were  exceeding  sorry.”  “Al- 
though they  were  familiar  with  the  doc- 
trine of  atonement,  they  could  not  re- 
ceive the  idea  that  the  Messiah  was  to 
be  himself  the  atoning  victim.  Other 
devout  men  felt  similar  difficulties ; see 
Acts  8 : 32-34.” — Annotated  Para- 
graph Bible.  And  true  to  life  it  is  add- 
ed, that  they  were  afraid  to  ask 
him,  to  question  him  regarding  these 
things  which  seemed  to  be  connected 
with  his  own  death.  There  is  a natural 
diffidence  in  speaking  to  a person  re- 
garding near-approaching  death.  And 
this  diffidence  was  increased  to  fear  by 
the  awe-inspiring  presence  and  power 
of  Jesus. 

33-50.  Who  are  greatest  in 
Christ’s  kingdom.  Zeal  of  John. 
Causes  of  offense  should  by  all 
MEANS  BE  AVOIDED.  Matt.  17  : 24-27 ; 
18  : 1-14  ; Luke  9 : 46-50.  Mark  again 
is  the  fullest  and  most  graphic.  The 
three  accounts  show  the  diversity  of 
independent  narrators,  with  no  real 
discrepancy. 


33.  He  came  to  Capernaum. 

Rather,  They  canie^  etc.  Matthew  (17  : 
24r-27)  at  this  point  relates  the  miracle 
in  providing  for  the  payment  of  the 
sacred  tribute,  which  is  passed  over  by 
Mark,  possibly  because  it  made  Peter 
prominent,  under  whose  direction  he 
wrote. 

And  being  in  the  house.  With 
the  idea  of  having  come  into  the  house, 
possibly  the  house  of  Peter,  ch.  1 : 29. 
Capernaum  was  his  residence  and  the 
center  of  his  missionary  operations  in 
Galilee.  He  has  once  more  returned,  and 
now  he  has  come  into  the  house  where 
he  lived  when  there.  This  was  proba- 
bly soon  after  their  arrival.  He  asked 
them.  According  to  Matthew  (18  : 1) 
the  Jesus.  But  Luke  (9:  47), 

without  any  reference  to  questions  be- 
ing asked,  says  briefly,  “Jesus  perceiv- 
ing the  thought  of  their  heart,  took  a 
child,”  etc.  Jesus  probably  first  asked 
them  concerning  their  dispute  by  the 
way.  At  first  they  are  silent.  But  soon 
after,  one  or  more  of  them  asked  Jesus 
the  general  question,  recorded  by  Mat- 
thew, “ Who  is  the  greatest  in  the  king- 
dom of  heaven?”  Jesus,  perceiving 
the  thought  of  their  heart  by  the  ques- 
tion, as  well  as  by  his  own  superna- 
tural knowledge,  takes  a child,  etc. 
Such  variations  show  that  the  evangel- 
ists wrote  from  different  points  of  view, 
and  is  really  an  evidence  of  their  truth- 
fulness. 

What  was  it  that  ye  disputed, 

reasoned  about ^ discussed.  Notice  that 
Jesus  in  his  question  says  not  disputed,, 
the  word  in  the  next  verse,  but  reasoned 
about.  Among  themselves,  separate 
from  Jesus;  omitted  from  the  text  by 
the  highest  critical  authorities.  The 
idea  is,  however,  implied  in  the  sen- 
tence. By  the  way  to  Capernaum. 

34.  They  held  their  peace.  They 
were  silent,  doubtless  confounded  with 
the  question,  and  ashamed  to  confess 
the  truth.  For.  Mark  gives  the  reason 


A.D.  29. 


MARK  IX. 


175 


peace:  for  by  the  way  they  had  disputed  among 

35  themselves,  who  should  he  the  greatest.  And  he  sat 
down,  and  called  the  twelve,  and  saith  unto  them, 
^ If  any  man  desire  to  be  first,  the  same  shall  be  last 

36  of  all,  and  servant  of  all.  And  ^ he  took  a child, 
and  set  him  in  the  midst  of  them : and  when  he  had 

37  taken  him  in  his  arms,  he  said  unto  them.  Whoso- 
ever shall  receive  one  of  such  children  in  my  name, 
receiveth  me : and  whosoever  shall  receive  me,  re- 
ceiveth  not  me,  but  him  that  sent  me. 


fch.  10.  43;  Mt. 

20.  20,  27. 
ech.  10.  16;  Mt. 
18.  2. 


hMt.  10.  40;  Lk. 
9.  48. 


why  Jesus  thus  inquired  of  his  disci- 
ples : They  had  disputed  among 
themselves,  with  one  anotlier,  Avho 
should  be  the  greatest,  ivho 
greatest^  or,  more  exactly,  with  the  same 
meaning,  icho  ivas  greater  than  the  rest. 
The  Greek  comparative  here  is  equiva- 
lent to  the  English  superlative.  This 
dispute  shows  tlieir  worldly  views  of 
tlie  Messiah’s  kingdom  ; that  they  still 
expected  his  earthly  kingdom  to  be 
soon  established,  and  that  those  who 
were  greatest  now,  would  be  greatest 
then.  Wliat  gave  rise  to  this  disputa- 
tion, we  are  not  told.  It  is  natural  to 
refer  to  Christ’s  address  to  Peter  (Malt. 
16  : 17-19),  and  to  the  privilege  accorded 
tlie  three  disciples  in  being  with  Jesus 
on  the  Mount  of  Transfiguration  and 
at  the  raising  of  the  daughter  of  Jairus. 
The  failure  of  the  nine  to  cast  out  the 
deaf  and  dumb  demon  from  the  child, 
(ver.  18)  may  also  have  had  its  influ- 
ence. It  is  evident  from  their  disputing 
the  point,  that  they  had  not  understood 
Jesus  on  any  occasion  as  pointing  out 
Peter,  or  any  other  disciple,  as  the 
greatest. 

35.  And  he  sat  down,  the  usual 
posture  of  teaching  among  the  Jews, 
ch.  4:1;  Matt.  5:1;  Luke  4 : 20.  Thus 
with  the  solemnity  and  authorit}"  of 
a divine  teacher  he  called  the 
twelve*  He  would  have  all  the  apos- 
tles hear  this,  for  even  if  all  were  not 
engaged  in  this  dispute,  all  had  world- 
ly views  of  Christ’s  kingdom,  and  need- 
ed instruction.  Desire  to  be  first 
in  rank  and  honor,  to  have  the  pre- 
eminence in  position  and  honor.  Who- 
ever has  this  ambitious  spirit  shall  be 
last  of  all  in  honor  and  the  servant 
of  all,  the  lowest  of  all  in  position. 
The  word  here  translated  servant  is  not 
the  word  for  slave,  but  one  that  was  af- 
terward applied  both  to  ministers  (Col. 
1:25)  and  to  deacons,  Phil.  1 : 1.  It 


properly  means  a rnnnev^  a waiter  at  ta- 
ble, art  attendant^  and  includes  an  idea 
of  voluntary  service.  The  proud  dis- 
ciple who  is  debased  is  made  to  give 
Jesus  a submissive  and  willing  service, 
though  it  be  in  the  lowest  place.  Hence 
the  language,  at  least,  implies  that  the 
path  to  the  highest  honors  is  through 
humility.  Matt.  20  : 27 ; 23  : 12. 

36.  Jesus  teaches  humility  and  true 
greatness  symbolically,  by  placing  a 
child  in  their  midst.  Mark’s  descrip- 
tion is  vivid  and  pathetic.  He  took  a 
child  and  set  him,  stood  him  up^ 
placed,  him  in  the  midst  of  them  ; 
and  then  taking  him^  ov  folding  him  in 
his  arms^  and  having  thus  treated  him 
with  honor  and  tenderness,  7ie  said  to 
them.  There  is  an  interesting,  though 
unreliable  tradition  that  this  child  was 
Ignatius,  the  martyr,  pastor  at  An- 
tioch from  about  A.D.  68  to  107.  But 
as  Jesus  was  in  the  house,  possibly  of 
Peter  (ver.  33),  and  the  child  was  doubt- 
less of  the  household,  it  may  have  been 
the  child  of  Peter,  or  of  one  of  the 
other  apostles. 

37.  Whosoever  shall  receive; 

cordially  to  his  heart  and  fellowship. 
One  such  little  child.  Not  an  ac- 
tual child,  but  one  of  these  spiritual, 
humble  ones;  one  of  Christ’s  little  ones, 
whether  a child  in  years  or  not.  The 
child  was  a beautiful  symbol  of  the  true 
disciple  who  humbly,  submissively,  and 
confidently  yields  himself  up  to  the 
Savior’s  will,  guidance,  and  protection. 
And  it  must  be  received  in  my  name  ; 
on  account  of  me,  because  he  is  my 
disciple,  and  sustains  a j^crsonal  relation 
to  me,  and  from  love  to  me.  Here  is 
the  reason  for  l eceiving  one  such  little 
one.  Receiveth  me,  in  one  of  these 
little  ones  as  my  representative.  Christ’s 
disciples  are  his  representatives  and  one 
with  himself.  Matt.  10  : 40  ; 25:  45.  He 
here  shows  their  nearness  to  himself 


176 


MARK  IX. 


A.D.  29. 


38  ^And  John  answered  1dm,  saying,  Master,  we 
saw  one  casting  out  devils  in  thy  name,  and  he  fol- 
loweth  not  us : and  we  forbad  him,  because  he  fol- 

39  loweth  not  us.  But  Jesus  said,  ^ Foihid  him  not : 
^ for  there  is  no  man  which  shall  do  a miracle  in  my 

40  name,  that  can  lightly  speak  evil  of  me.  For  he 

41  that  is  not  against  us  is  on  our  part.  “ For  whoso- 
ever shall  give  you  a cup  of  water  to  drink  in  my 
name,  because  ye  belong  to  Christ,  verily  I say  unto 


i Num.  11.  26-29  : 
Lk.  9.  49. 


^ Phil.  1.18. 

' 1 Cor.  12.  3. 

Jos.  24.  15  ; Mt. 
6.  24;  12.  30; 
2 Cor.  6.  15,  16 ; 
Rev.  3.  15. 16. 

« Mt.  10.  42 ; 25. 
40. 


and  the  honor  and  esteem  in  which  he 
holds  them.  And  he  traces  the  rela- 
tion back  to  the  Father.  Receiveth 
not  me  only,  but  especially  him  that 
sent  me#  Jesus  uses  strong  language, 
since  he  is  not  only  sent  by  the  Father, 
butis  in  his  divine  nature  one  with  the 
Father.  The  Father  is  especially  repre- 
sented in  him.  Jesus  thus  taught  that 
his  kingdom  was  spiritual,  and  that  hu- 
mility and  a child-like  spirit  were  essen- 
tial to  true  greatness. 

38.  What  Jesus  had  said  respecting 
the  receiving  of  Christ’s  little  ones  led 
John  to  refer  to  a recent  occurrence. 
Having  found  one  who  did  not  accom- 
pany the  apostles  casting  out  demons, 
they  forbade  him.  This  led  Jesus  to 
reply,  disapproving  their  conduct,  and 
warning  them  against  giving  offenses. 
Matthew  omits  reference  to  this  inci- 
dent. Luke  gives  it  briefly,  but  omits 
the  discourse  on  offenses. 

And  John  answered  him.  This 
was  the  response  of  his  own  feelings  in 
view  of  what  Jesus  had  just  said.  See 
on  ver.  5.  The  conscience  of  John  was 
aroused.  He  remembers  how  they  had 
hindered  one  who  confessed  the  name 
of  Jesus,  for  good  reasons  as  he  then 
thought,  but  now  he  doubts  whether 
they  did  right.  They  saw  one  casting 
out  demons  in  thy  name,  claiming  to 
do  it  by  thy  authority,  and  uttering 
thy  name  in  doing  it.  It  appears  that  this 
one  not  merely  attempted,  as  in  the  case 
of  the  sons  of  Sceva  (Acts  19  : 12-16), 
but  actually  cast  out  demons  in  th»‘ 
name  of  Jesus.  He  seems  to  have  been 
a follower  of  Jesus,  though  he  did  not 
accompany  Jesus  and  the  twelve.  We 
forbade  him.  John  very  probably 
took  a leading  part  in  this.  Compare 
the  proposal  of  James  and  John  in  re- 
gard to  the  village  of  tiie  Samaritans, 
that  did  not  receive  Jesus,  Luke  9 : .54. 
When  this  occurred  is  not  told  us.  Be- 
cause he  followed  not  us ; not  of 


our  company.  Luke  (9  : 49)  says,  “ He 
followeth  not  with  us.”  Having  been 
commissioned  and  empowered  to  cast 
out  demons  (ch.  6 : 7),  they  may  have 
regarded  the  privilege  to  have  been  ex- 
clusively theirs.  They  thought  it  wrong 
for  one  not  commissioned  by  Jesus  to 
exercise  the  power  in  his  name.  Com- 
pare a similar  spirit  exercised  by 
Joshua,  Num.  11:  26-30. 

39.  Jesus  in  his  answer  shows  that  the 
man  in  question  could  not  have  been 
opposed  to  him,  but  was  evidently  act- 
ing in  his  service,  and  relying  upon  his 
power.  Forbid  him  not.  A general 
direction  ; neither  forbid  him,  nor  any 
other  one  in  a similar  position.  No 
mail  Avhich  shall  do  a miracle. 
No  one  who  shall  exert  miraculous 
power  in  my  name,  through  my  au- 
thority, and  relying  upon  me.  Can 
lightly  speak  evil  of  me ; or  readily 
speak^  etc.  He  cannot  easily  or  readily 
speak  against  him  through  whom  he  has 
his  power.  It  is  evident  that  he  is  reall}' 
of  Christ’s  followers,  which  is  brought 
out  in  the  next  verse ; hence  they  should 
not  forbid,  or  hinder  him  in  any  way. 
Lange  very  properly  observes  here,  that 
we  should  distinguish  between  forbid- 
ding and  commanding.  They  are  not  to 
forbid  such  as  seem  to  be  acting  in  the 
service  of  Jesus  irregularly,  but  it  does 
not  follow  that  they  arc  to  command  it. 

40.  Jesus  clinches  the  argument  by  a 
short  proverbial  phrase.  In  his  king- 
dom there  is  no  neutrality  in  the  con- 
test between  God  and  sin.  “ He  that  is 
not  with  me  is  against  me”  (Matt.  12: 
30) ; and  so  he  that  is  not  against 
us  (his  disciples  are  his  representatives 
and  one  in  interest  with  him)  is  on 
our  part,/o?*  ?6.s. 

41.  A spirit  of  toleration  and  charity 
should  therefore  be  exercised.  The 
man  who  was  casting  out  demons  was 
evidently  opposing  Satan  and  favoring 
our  side,  and  all  such  labors,  even  the 


A.D.  29. 


MARK  IX. 


177 


42  you,  he  shall  not  lose  his  reward.  And  whosoever 
shall  offend  one  of  these  little  ones  that  believe  in 
me,  it  is  better  for  him  that  a millstone  were  hanged 
about  his  neck,  and  he  were  cast  into  the  sea. 

43  PAnd  if  thy  hand  offend  thee  [oi\  cause  thee  to 
offend],  ’'cut  it  off:  ®it  is  better  for  thee  to  enter 
into  life  maimed,  than  having  two  hands  to  go  into 
hell,  into  the  fire  that  never  shall  be  quenched: 


o Ps.  105.  15 ; Zee. 
2.  8 ; Mt.  18. 6-9; 
Lk.  17.  1,  2;  Ac. 
9.  4.  5 ; 1 Cor.  8. 
9-13;  10.  32,  33. 
p Dcu.  13.  6 ; Mt. 

5.  29  ; 18.  8,  9. 

>•  Ko.  8. 13  ; Gal.  5. 
24  : Col.  3.  5 ; 
1 Pet.  4.  1-3. 

« Mt.  16.  26  ; Lk. 
9.  24,  25. 


most  feeble,  shall  not  fail  of  reward, 
for  whosoever,  etc.  Give  you  a 
cup  of  Avater,  representing  the  small- 
est favor  one  may  do  for  another.  In 
my  name,  or,  according  to  some  an- 
cient manuscripts,  hi  that  name^  that  ye 
are  Christ's.  The  reward  that  shall  come 
to  the  smallest  tokens  of  friendship 
thus  given,  is  expressed  in  the  strongest 
language.  Not  only  does  he  use  the 
solemn  and  authoritative  expression 
verily  I say  unto  you  (see  on  ch. 
3 : 28) ; but  a very  strong  negative,  he 
shall  not  los^  he  shall  in  wo  wise  lose 
his  reward.  Even  the  smallest  service 
done  in  my  name  shall  not  be  unre- 
warded— much  more  should  not*  so 
great  an  one  as  casting  out  of  devils  be 
prohibited.” — Alford. 

42.  Jesus  passes  to  an  opposite 
thought.  While  the  reward  is  most  sure 
to  those  doing  the  least  favor  to  his 
humblest  disciples  because  they  are  his, 
the  guilt  of  those  is  terrible  who  shall 
in  any  way  aim  to  lead  them  into  error 
or  sin.  We  can  see  a connection  of 
thought  both  with  the  spirit  of  conten- 
tion which  the  disciples  had  displayed, 
and  of  intolerance  which  they  had  ex- 
hibited in  forbidding  one  to  cast  out 
demons  in  the  name  of  Jesus.  Who- 
soever shall  offend*  Rather,  Who- 
soever shall  cause  one  of  these  little  07ies 
to  offend,  cause  him  to  fall  into  sin  and 
error,  eause  him  to  become  alienated 
from  me.  One  of  these  little  ones* 
Very  likely  referring  back  to  the  child 
which  he  had  used  symbolically  (ver. 
36) ; and  meaning.  Even  one  of  riiy  true 
and  humble  followers.  What  kind  of 
little  ones  is  explained  by  the  words 
that  follow,  that  believe.  It  is  better 
for  him*  It  is  well  or  proli table  for 
him  rather,  and  hence,  better  for  him. 
Millstone*  vStrictly  this  was  not  the 
common  hand-stone  which  was  turned 
by  women  ( Matt.  24  : 41) ; but  the  larger 
kind,  which  was  turned  by  the  ass,  for 
the  original  of  the  critical  Greek  text 


literally  means  an  ass-millstone.  Or,  it 
may  be  more  freely  translated  upper 
millstone,  since  this  was  the  one  turned, 
while  the  lower  one  remained  station- 
ary. The  common  hand  upper  mill- 
stone, being  about  two  feet  in  diameter 
and  a half  foot  thick,  was  well  suited  as 
an  instrument  of  punishment  for  drown- 
ing criminals.  When,  therefore,  our 
Savior  speaks  of  the  larger  and  hea- 
vier millstone  being  hanged  about  the 
neck,  he  uses  the  most  forcible  expres- 
sion, and  affirms  in  the  strongest  terms. 
Punishment  by  drowning  was  common 
among  the  Greeks  and  Romans,  and  the 
Eastern  nations,  but  not  among  the 
Jews.  Execution  by  drowning  is  still 
practiced  in  the  East.  Doubtless  per- 
sons had  been  thus  punished  in  the  Sea 
of  Galilee.  Josephus  records  that  the 
Galileans,  at  one  time  revolting  from 
their  commanders,  drowned  certain  per- 
sons who  were  of  Herod’s  party. 
(Joseph.  Antiq.  xiv.  15,  10). 

43-^8.  Such  being  the  fearful  conse- 
quences of  causes  of  offense,  Jesus 
teaches  the  duty  of  crushing  the  first 
beginnings  of  sin,  the  causes  of  offense 
to  themselves  and  then  to  others  (see 
ver.  50),  and  of  sacrificing,  if  it  be  ne- 
cessary, what  we  count  most  dear.  It 
was  perfectly  natural  for  Jesus  to  trace 
back  these  causes  of  offense  to  the  indi- 
vidual himself.  He  sins  in  leading- 
others  to  sin,  and  whatever  is  at  the 
bottom  of  all  this,  should  be  sacrificed 
at  all  hazards.  Hand 9 foot,  eye,  the 
most  valuable  of  our  members,  and  of- 
ten used  proverbially  to  denote  any- 
thing peculiarly  dear  and  valuable  ; the 
dearest  objects  of  our  desires,  the 
honors,  possessions,  or  enjoyments  we 
most  prize.  Offend  thee*  Should 
any  of  these  cause  thee  to  offend,  be  an 
occasion  of  falling  into  sin,  and  caus- 
ing others  to  fall.  Cut  it  off*  Pluck 
it  out*  Mortify  and  subdue  the  pas- 
sions, evil  desires,  or  inclinations  which 
animate  the  hand,  the  foot,  or  the  eye, 


178 


MARK  IX. 


A.D.  29. 


44  * where  their  worm  dieth  not,  and  " the  fire  is  not 

45  quenched.  And  if  thy  foot  offend  thee,  cut  it  off : 
it  is  better  for  thee  to  enter  halt  into  life,  than  hav- 
ing two  feet  to  be  cast  into  hell,  into  the  fire  that 

46  never  shall  be  quenched : where  their  worm  dieth 

47  not,  and  the  fire  is  not  quenched.  And  if  thine  eye 
offend  thee,  pluck  it  out:  it  is  better  for  thee  to 
enter  into  the  kingdom  of  God  with  one  eye,  than 

48  having  two  eyes  to  be  cast  into  hell  fire:  where 
their  worm  dieth  not,  and  * the  fire  is  not  quenched. 

49  For  every  one  shall  be  salted  with  fire,  y and  every 


t Is.  66.  24. 

“ Is.  as.  14 ; Mt.  3. 
12;  Kev.  14.  10, 
11. 


*Mt.  3.  11. 
yLe.  2.  13;  Eze. 
43.  24. 


let  the  conflict  cost  what  it  may,  Col. 
3:5;  Gal.  5 : 24.  Whatever  become 
inlets  to  temptation,  or  instruments  to 
sin,  must  be  sacrificed  or  we  perish. 
The  repetition  of  the  comparison  under 
different  forms  gives  it  strength  and  in- 
tensity. We  must  do  like  the  surgeon, 
who  cuts  off  a diseased  member  in 
order  to  save  the  whole  body. 
Maimed  or  crippled  from  the  loss  of  a 
hand.  Halt  or  lame  from  the  loss  of  a 
foot.  Life.  Everlasting  or  eternal 
life,  the  state  of  future  blessedness. 
Thus,  in  ver.  47  we  have  instead  of  life 
the  kingdom  of  God,  as  consum- 
mated in  the  future  world.  See  on  ch. 
1 : 14. 

Hell.  Gehenna.  In  ver.  48  many 
manuscripts  omit  fire  in  the  expres- 
sion, hell-lire  or  Gehenna  of  fire. 
Gehenna^  which  is  here  correctly  trans- 
lated hell^  is  a Greek  word  derived  from 
two  Hebrew  words,  meaning  originally 
Valley  of  Hinnom,  which  was  west  and 
south  of  Jerusalem.  In  its  lowest  part 
toward  the  south-east,  the  idolatrous 
Jews  sacrificed  their  children  to  Mo- 
loch, a name  of  a heathen  god  wor- 
shiped by  the  Ammonites,  into  the  red- 
hot  arms  of  whose  statue  these  children 
were  cast  alive  and  burned,  2 Kings  16  : 
3;  Ps.  106  : 38.  On  account  of  the 
cruel  and  idolatrous  sacrifices  that  had 
been  offered  here,  Josiah  polluted  it 
(2  Kings  23  : 10) ; and  after  that  it  be- 
came the  place  for  casting  out  and 
burning  all  the  filth  and  pollution  of  the 
city,  and  the  dead  bodies  of  the  worst 
of  criminals.  It  was  apparently  in  al- 
lusion to  these  detested  and  abomi- 
nable fires  of  idolatrous  sacrifices  and 
of  the  dead  bodies  of  criminals,  that 
the  word  Gehenna  became  to  be  used 
by  the  Jews  to  represent  the  place  of 
future  punishment,  Isa.  30  : 33  ; 66  : 24.  ! 
This  appears  to  have  been  its  use  long 


I before  the  Christian  era,  and  is  its  only 
sense  throughout  the  New  Testament, 

I where  it  is  found  twelve  times,  namely. 
Matt.  5 : 22,  29,  30;  10  : 28  ; 18  : 9 ; 23  : 

, 15,  33 ; Mark  9 : 43,  45,  47 ; Luke  12  : 

' 5 ; James  3 : 6.  That  Jesus  here  spoke 
! emphatically  of  the  future  place  of  tor- 
! ment  is  also  evident  from  the  words 
' that  follow,  “ Into  the  fire  that  never 
shall  be  quenched.  WJere  their  worm 
dieth  not,  etc.”  Into  the  fire  that 
never  shall  be  quenched.  Into  the 
mi(pienchable  fire  that  cannot  be  put  out, 
and  hence,  “everlasting,”  Matt.  18  : 9. 
This  phrase  is  rendered  more  intense  by 
its  repetition ; although  some  of  the 
I oldest  manuscripts  omit  it  in  ver.  45. 

I Where  their  worm  dieth  not, 
etc.  Solemn  and  terribly  sublime  from 
its  triple  utterance.  Some  of  the  high- 
est critical  authorities,  however,  omit 
it  except  in  ver.  48.  They  may  have 
been  misled,  as  Alford  suggests,  by  the 
copyists,  who,  finding  no  such  addition 
to  Matt.  17  : 8,  omitted  vers.  44,  46. 
Where.  In  hell.  The  words  are 
taken  from  Isa.  66  : 24,  where  the  worm 
is  represented  as  feeding  upon  the  dead 
bodies  of  those  who  have  transgressed 
against  the  Lord ; and  here  represents 
the  stings  of  conseience  eternally  tor- 
menting those  that  are  in  hell.  Dieth 
not.  Literally,  Ends  not  its  life  and  its 
tormenting  work.  The  fire,  of  divine 
wrath,  is  not  quenched,  but  burns 
on  forever.  The  sufferings  are  endless 
and  unceasing. 

49.  This  verse  has  been  regarded  as 
the  most  diffieult  in  this  Gospel,  and 
has  received  various  interpretations. 
The  following  I regard  the  simplest  and 
most  natural.  For  introduces  the 
verse  as  a reason  for  the  solemn  decla- 
rations in  vers.  43-48.  Every  one  of 
the  human  race.  Shall  be  salted,  in 
allusion  to  burnt-oflerings  (Ezek.  43  : 


A.D.  29. 


MARK  IX. 


179 


50  sacrifice  shall  be  salted  with  salt.  * Salt  is  good : * ^ 

but  if  the  salt  have  lost  his  saltness,  wherewith  will  a Eph.  ’4  29 ; Col. 

ye  season  it?  ‘'Have  salt  in  yourselves,  and  have 

peace  one  with  another.  Heb!  12^14! 


24),  with  fire,  either  voluntarily 
with  the  fire  of  self-sacrifice  and  self- 
denial,  as  the  renouncing  and  crucifix- 
ion of  sinful  affections  and  desires  ; or 
involuntarily  with  the  fire  of  hell. 
For  ev^ery  one  must  either  sacrifice 
whatever  causes  him  to  offend,  or  be 
cast  into  hell.  “For  this  is  a funda- 
mental law  of  sinful  humanity:  all 
must  enter  the  fire.” — Lange.  And 
every  sacrifice.  And  every  one  who 
gives  himself  up  as  a sacrifice  to  God 
(Rom.  12  : 1)  shall  be  salted  Avith  the 
purifying  and  preserving  salt  of  divine 
grace.  Salt  was  first  commanded  for 
meat-offerings  (Lev.  2 : 13),  which  were 
mostly  of  flour.  It  was  afterward  used 
in  burnt  sacrifices,  Ezek.  43  : 24 ; 
Joseph.  Antiq.  iii.  9,  1.  The  explana- 
tion of  Alford,  just  as  every  sacrifice  is 
salted  with  salt^  is  allowable,  but  not  so 
strictly  in  accordance  with  the  literal 
meaning  of  the  words  and  every  sacri- 
fice. 

50.  Jesus  carries  out  the  figure  of  the 
salt.  Salt  is  good,  for  purifying 
and  preserving,  2 Kings  2 : 19-22.  A 
general  statement.  Salt  may  represent 
divine  grace,  then  the  inward  principle 
of  divine  grace  in  the  heart,  and  also 
those  who  become  partakers  of  divine 

grace.  Matt.  5 : 13.  But  if  the  salt 
as  lost  its  saltness  or  becomes  salt- 
less. The  Jews  believed  that  salt  would, 
by  exposure  to  the  air,  become  insipid 
and  tasteless.  Maundrell,  in  his  travels, 
found  it  in  this  condition.  {Early  Travels., 
p.  512.)  Dr.  Thomson  saw  in  the  East 
large  quantities  of  spoiled  salt  thrown 
into  the  street.  {Land  and  Book.,  vol. 
ii.,  p.  43.)  Wherewith  will  ye  sea- 
son it  ? Recover  the  saltness.  The 
interrogative  form  is  equivalent  to  a 
strong  affirmative.  If  the  salt  has 
lost  its  saltness  it  cannot  be  recover- 
ed by  any  means.  If  he  who  professes 
to  be  a partaker  of  divine  grace  re- 
mains, or  becomes  unholy,  there  is  no 
other  means  of  purifying  him.  The  re- 
mark is  hypothetical.  Jesus  does  not 
say  that  the  preserving  and  sanctifying 
power  of  the  gospel  would  lose  its 
power,  although  as  far  as  the  sinner  is 
concerned  it  often  does  ; but  that  if  it 


should,  then  there  would  be  no  other 
means  of  restoration  and  salvation. 
Neither  does  he  say  that  the  principle 
of  divine  grace  within  Christians  will  in 
any  case  become  extinct  ; but  if  it 
should,  then  their  case  is  hopeless. 
Jesus  would  especially  direct  the  minds 
of  his  disciples  to  the  necessity  of  this 
inward  grace  and  of  watching  over  it. 
Compare  Heb.  6:4;  10  : 26  ; 2 Pet.  2 : 
15.  Such  warnings  are  part  of  the 
means  used  by  the  Spirit  to  keep  the 
elect  from  entirely  falling  away. 

Have  salt  in  yourselves#  In  view 
of  what  has  just  been  said,  see  to  it 
that  you  have  the  preserving  and  puri- 
fying influences  of  divine  grace  and  of 
the  Spirit  within  you.  And  in  thus  do- 
ing, have  peace  one  Avith  another# 
Be  at  peace.,  literally,  in  one  another,  that 
is,  among  youy'selves.  Beware  and  not 
exercise  an  ambitious  and  contentious 
spirit  (ver  23),  or  an  uncharitable  zeal 
(ver.  38) ; but  in  accordance  with  the 
Spirit,  and  acting  out  the  principle  of 
divine  grace  within  you,  be  at  peace 
with  one  another.  Peace  is  one  of  the 
fruits  of  the  Spirit,  Gal.  5 : 22.  This 
last  clause,  which  evidently  was  spoken 
with  reference  to  the  contention  and 
the  uncharitable  zeal  of  the  disciples, 
shows  that  the  whole  discourse  here 
given  was  spoken  at  this  time. 

Remarks. 

1.  Christ’s  coming  with  power,  a 
blessing  and  joy  to  his  people.  This  is 
true  both  of  his  spiritual  and  personal 
coming,  ver.  1;  John  14:3,28;  Matt. 
25 : 31-36  ; Luke  21  : 28  ; Heb.  9 : 28. 

2.  Jesus  manifests  greater  glory  to 
some  of  his  disciples  than  to  others; 
but  often  only  to  prepare  them  for 
greater  trials  and  greater  labors,  ver.  2 ; 
ch.  14:33;  John  21:18,  22;  Acts  12: 
2 ; Rev.  1 : 9. 

3.  In  the  Transfiguration  we  behold 
the  glory  of  Jesus  now  unvailed  at 
the  right  hand  of  God,  and  the  future 
glory  of  his  disciples,  vers.  2-4;  John 
1:14;  17:5;  Luke  24  : 26;  Rev.  1:16; 
Matt.  13  : 43 ; Col.  3 : 4;  1 Pet.  5 : 1 ; 1 
John  3 : 2. 


180 


MARK  IX. 


A.D.  29. 


4.  The  glory  of  the  Transfiguration 
should  strengthen  onr  faith.  And  so 
should  every  manifestation  of  Christ’s 
glory,  vers.  2,  3 ; 2 Pet.  1 : 16 ; 2 Tim. 

4 : 17. 

5.  In  Moses  we  have  a representative 
of  departed  spirits  and  a proof  of  their 
conseious  existence,  ver.  4 ; Job  26  : 5 
(“  The  departed  spirits  tremble  beneath 
the  waters,  and  their  inhabitants”): 
Isa.  14  : 9-12 ; Luke  16  : 23 ; 23  : 42. 

6.  In  Elijah  we  have  a representation 
of  those  who  shall  be  raised  in  glory, 
and  especially  of  those  who  shall  be 
changed  at  the  second  coming  of  Christ, 
ver.  4 ; 1 Cor.  15  : 51,  52  : 1 Thess.  4 : 
16,  17. 

7.  There  is  a unity  in  spirit  and  a fel- 
lowship in  Christ  between  the  saints  of 
the  old  and  new  dispensation,  vers.  4, 

5 ; Rom.  3 : 31 ; Heb.  10  : 1 ; 12:1. 

8.  We  shall  know  each  otlier  in  hea- 
ven, ver.  5 ; Luke  23  : 43  ; 1 Cor.  13  : 12. 

9.  If  foretastes  of  heaven  are  so 
glorious,  what  must  heaven  itself  be  ? 
If  it  was  good  to  be  on  the  mount,  how 

food  and  blessed  will  it  be  to  dwell  with 
esus  and  the  glorified  forever  ? Ver.  5 ; 
Rom.  8 : 18 ; 2 Cor.  4 : 16-18  ; 5 : 1-4. 

10.  Though  so  ignorant  as  not  to 
know  what  to  do,  and  so  weak  and  sin- 
ful as  to  be  filled  with  awe  before  the 
divine  glory,  yet  we  can  safely  rest  on 
Jesus,  whom  God  presents  to  us  as  our 
Savior  and  Teacher,  vers.  6,  7 ; Ps.  2 : 
6,  7,  12 ; John  10  : 27,  28 ; 14 : 6. 

11.  The  Law  and  the  Prophets  gave 
way  to  Christ  our  great  Prophet  and 
Lawgiver.  Take  none  other  as  your 
guide,  and  follow  human  teachers  only 
as  they  follow  him,  vers.  7,  8 ; Acts  3 : 
22,  23 ; 1 Cor.  11 : 1 ; Gal.  1 : 8,  11, 12. 

12.  Christ  is  Lord  both  of  the  dead 
and  living,  vers.  7,  8 ; Rom.  14  : 9 ; 
Rev.  1 : 18  ; 3 : 7. 

13.  Truth  should  be  presented  in  its 
proper  order  and  at  proper  times  ; milk 
for  babes  and  strong  meat  for  men, 
ver.  9 ; John  16  : 12  ; 1 Cor.  3 : 1,  2. 

14.  People  will  do  well  to  be  silent, 
and  not  try  to  teach  those  things  which 
they  do  not  themselves  understand, 
vers.  9,  10.  Compare  Matt.  16  : 22, 
23. 

15.  While  we  seek  the  aids  of  the 
learned  to  solve  the  difficulties  of  Scrip- 
ture, we  should  especially  apply  to 
Christ  for  the  guidance  of  his  Spirit, 
ver.  11 ; John  16  : 13  ; James  1 : 5. 

16.  Formalists  often  hold  much  that 
is  true ; but  it  is  truth  mingled  with 


error;  truth  misunderstood  and  mis- 
applied, vers.  11,  12  ; Luke  11  : 42. 

17.  We  need  to  exercise  caution  in 
our  interpretation  of  prophecy.  It  may 
be  fulfilled  in  a way  and  at  a time  we 
little  expect,  vers.  12,  13  ; Luke  24  : 
24-27. 

18.  The  world  will  take  advantage  of 
Christ’s  absence  from  his  people,  in 
order  to  tempt  to  evil,  ver.  14.  Com- 
pare Exod.  32  : 1-6. 

19.  How  dependent  are  Christians  on 
Christ ! He  often  leaves  them  in  great 
straits  to  teach  them  their  great  need 
of  him,  vers.  14-18 ; Matt.  14  : 28-31 ; 
John  15  : 5. 

20.  How  early  in  life  does  Satan  begin 
to  manifest  his  power  in  children  ! Vers. 
17,  18,  22 ; Ps.  58  : 3. 

21.  Parents  should  feel  a deep  anxiety 
for  those  of  their  children  who  are 
spiritually  under  the  power  of  Satan, 
and  earnestly  entreat  Christ  to  come 
and  save  them,  vers.  17,  18,  22 ; Eph. 
6:  4;  2 Tim.  1 : 5. 

22.  The  faithful  labors  and  believing 
prayers  in  behalf  of  th(  ir  children  shall 
not  be  in  vain,  vers.  22-25 ; Gen.  17  : 
18-20  ; James  5 : 16. 

23.  Faith  and  unbelief  are  often  min- 
gled together  in  the  heart,  vers.  23,  24 ; 
John  11  : 40. 

24.  Jesus  has  complete  power  over 
Satan  and  his  kingdom,  vers.  19,  25,  26 ; 
Luke  10  : 18 ; 1 John  3 : 8. 

25.  Excessive  manifestation  of  wick- 
edness and  of  the  devil’s  power  often 
indicate  that  Christ  is  near,  with  vic- 
tory and  salvation,  vers.  26,  27 ; Rev. 
12  : 12 ; 20  : 7-10. 

26.  Unbelief  may  hinder  us  from 
doing  what  we  might  for  Jesus,  ver.  28 ; 
Ps.  95  : 10  ; Acts  28  : 23-27  ; Phil.  4 : 13. 

27.  Our  faith  and  our  usefulness  are 
increased  by  prayer  and  fasting,  ver. 
29  ; Acts  10  : 30 ; 13  : 2 ; 1 Cor.  7 : 5. 

28.  Jesus  sets  us  an  example  of  avoid- 
ing persecution,  when  consistent  with 
usefulness  and  duty,  ver.  30;  John  7 : 
1 ; 10  : 39-42 ; 11  : 53,  54. 

29.  We  are  not  permitted  to  behold 
and  enjoy  the  glories  of  Jesus,  without 
beholding  his  sufferings,  vers.  2,  31 ; 2 
Tim.  2 : 12;  2 Cor.  12  : 7. 

30.  It  is  well  to  suspect  our  own  ig- 
norance. Nothing  will  so  blind  our 
eyes  as  worldliness,  prejudice  and  pre- 
conceived notions  ; and  these  will  make 
us  slow  to  seek  instruction  from  Jesus, 
ver.  32  ; Luke  9 : 45 ; J ohn  7 : 3-5 ; 8 : 
43,  44. 


A.D.  29. 


MARK  X. 


181 


31.  We  should  avoid  doing  that  which 
W’e  should  be  ashamed  to  acknowledge 
to  Jesus,  vers.  33,  34. 

32.  The  Cliristiau  must  beware  of 
pride  and  ambition,  and  of  seeking 
after  greatness  and  pre-eminence.  Such 
a course  leads  to  strife  and  contention, 
and  is  opposed  alike  to  the  will,  ex- 
ample and  teaching  of  their  Lord,  ver. 
34  ; Matt.  17  : 3,  4 ; Prov.  13  : 10;  2 Cor. 
12  : 7 ; Jer.  45  : 5. 

33.  Christ’s  standard  of  greatness  is 
opposed  to  that  of  the  world.  He  that 
does  most  in  Christ’s  kingdom  to  serve 
his  fellow-men  is  the  greatest,  ver.  35 ; 
Matt.  11  : 29 ; Luke  18  : 14. 

34.  Moral  excellence  and  greatness 
is  not  contentious,  but  peaceful  and 
loving,  and  should  be  diligently  sought 
after  and  cultivated,  vers.  33-36  ; Matt. 
5 : 19 ; 23  : 11,  12;  John  12  : 6;  18  : 42- 
45;  1 Tim.  6 : 3-5,  9,  11 ; 3 John  9-11. 

35.  Little  children  have  many  charac- 
teristics worthy  of  study  and  imitation, 
ver.  36 ; ch.  10 : 15 ; Ps.  131  : 1,  2. 

36.  Child-like  humility  is  essential  to, 
and  an  evidence  of  godliness,  pleasing 
to  God,  and  leads  to  true  greatness, 
vers.  36,  37 ; Isa.  57  : 15 ; Luke  18  : 14  ; 
James  4 : 6,  10. 

37.  Christ  set  us  an  example  of  humi- 
lity, condescension  and  love,  in  making 
the  least  and  the  feeblest  of  his  people 
representatives  of  himself,  ver.  37 ; 
Matt.  25  : 45. 

38.  How  close  the  union  between 
Christ  and  his  people  ! Ver.  37;  Matt. 
10  : 40-42;  John  17  : 23. 

39.  Mere  party  zeal  is  opposed  to  the 
Spirit  of  Christ.  To  forbid  any  to  do 
good  in  the  name  of  J esus  is  to  disobey 
him,  vers.  38,  39 ; 1 Cor.  1 : 11-15 ; Phil. 

1 : 18. 

40.  No  deed,  however  small,  done  for 
Christ,  will  be  forgotten  by  him,  ver. 
41 ; Heb.  6 ; 10. 

41.  The  authors  of  error  and  the  pro- 
moters of  heresies  and  wicked  divisions, 
will  meet  with  more  fearful  punish- 
ment than  those  who  have  been  de- 
stroyed by  their  wicked  influence,  ver. 
42 ; Mai.  2 : 7-9. 

42.  It  is  better  to  lose  our  natural  life 
than  to  cause  a Christian  to  go  astray, 
and  thus  injure  his  Sf>iritual  life,  verse 
42  ; Luke  17  : 1 ; 2 Thess.  1 : 6 ; 1 Cor. 
3 : 17. 

43.  Our  dearest  sins  must  be  re- 
nounced and  forsaken,  and  whatever 
separates  between  us  and  God,  or  we 
are  lost  forever,  vers.  43-48 ; Luke  : 4 
33;  Phil.  3 : 7-9. 


44.  The  punishment  of  the  finally  im- 
penitent will  be  terrible  and  unending, 
vers.  43-48;  Dan.  12  : 2;  Matt.  25  : 46; 
Rom.  2 : 6-10  ; 2 Thess.  1:9;  Rev. 
21  : 8. 

45.  The  punishment  of  the  wicked 
will  consist  of  the  preyings  of  a guilty 
conscience  on  the  one  hand,  and  of  the 
wrath  of  God  on  the  other,  ver.  48  ; 
Luke  16  : 24,  27,  28. 

46.  “We  must  be  incorruptible,  either 
in  holiness  and  happiness  or  in  sin  and 
misery ; either  sacrifices  to  God’s  jus- 
tice, ‘ salted  with  fire,’  or  willing  sacri- 
fices to  his  honor,  by  the  sanctification 
of  his  Spirit  through  the  redemption  of 
Christ.” — Scott.  Ver.  49. 

47.  It  is  the  design  of  God  that  Chris- 
tians should  have  a saving  and  pre- 
serving influence  within  them,  and  en- 
dure to  the  end  ; but  if  they  fail  of  this 
they  have  reason  to  fear  that  the  grace 
of  God  is  not  in  them,  ver.  50 ; Phil.  1 : 
6;  1 John  2 : 19. 

48.  Christians  are  not  mere  machines ; 
they  have  something  to  do  in  the  pre- 
servation of  their  own  individual  hearts 
and  of  one  anotlicr,  ver.  50 ; Rom.  15  : 
1,  2 ; Phil.  2 : 12,  13  ; Heb.  4:1;  12  ; 
14-17. 

CHAPTER  X. 

In  this  chapter  we  have  Mark’s  sum- 
mary account  of  the  last  journey  of 
Jesus  to  Jerusalem.  Matthew’s  account 
(chs.  19,  20)  is  very  similar.  Both 
Matthew  and  Mark,  at  this  point,  ap- 
pear to  pass  over  in  silence  several 
months  of  our  Lord’s  ministry.  From 
a careful  comparison  of  the  accounts  of 
Luke  and  John,  we  learn  that,  soon 
after  the  discourse  in  the  preceding 
chapter,  Jesus  goes  up  to  the  feast  of 
Tabernacles,  which  began  on  the  15th 
of  Tishri,  or  in  the  year  A.D.  29,  Octo- 
ber 19,  John  7 : 2-10  ; Luke  9 : 51—10  : 
16.  For  about  two  months  he  exercises 
his  ministry  in  Judea  (Luke  10  : 17 — 13  : 
9),  after  which  he  attends  the  feast  of 
Dedication  on  the  25th  of  Chisleu, 
about  the  20th  of  December,  John  10  : 
22-39.  Then  he  goes  beyond  Jordan 
and  exercises  his  ministry,  probably 
about  a month  in  Perea  (John  10  : 40; 
Luke  13  : 10 — 17  : 10),  after  which  he 
goes  to  Bethany,  probably  early  in  Fe- 
bruary, A.D.  30,  and  raises  Lazarus,  John 
11  : 7.  Compare  Luke  13  : 22.  After 
this  he  withdraws  to  a city  called 
Ephraim,  where  he  continued  a few 
weeks  with  his  disciples,  John  11  : 54. 


182 


MARK  X. 


A.B.  29,  30. 


Jesm  goes  'beyond  Jordan  ; Tie  replies  to  the  Pharisees  re- 
specting dirm'ce, 

X.  AND  ^ he  arose  from  thence,  and  cometh  into  the  Mt.  19. 1, 2. 
coasts  of  Judaea  by  the  farther  side  of  Jordan. 

And  the  people  resort  unto  him  again ; and,  as  he 
was  wont,  he  taught  them  again. 


From  this  point  he  makes  a flying  trip 
through  Samaria  and  Galilee,  on  his  last 
journey  to  Jerusalem,  Luke  17  : 11. 
This  last  journey  seems  to  be  recorded 
in  this  chapter,  and  in  the  account  of 
it  Matthew,  Mark  and  Luke  coincide. 
Some,  however,  with  Robinson  and 
others,  suppose  that  Jesus  did  not  re- 
turn to  Galilee,  but  made  a tour  from 
Ephraim  over  into  Perea,  and  thence  to 
Jerusalem.  This  is  possible;  but  to  me 
the  view  above  seems  the  more  probable. 
See  New  Harmony  of  the  Gospels, 
by  the  author,  pp.  274-278,  287. 

Jesus  now  takes  his  final  departure 
from  Galilee,  and  passes  through  Perea, 
where  he  lays  down  the  Christian  law 
concerning  divorce;  receives  and  blesses 
little  children ; tests  the  rich  young 
ruler,  and  discourses  on  riches  and  for- 
saking all  for  his  sake;  foretells  his 
death  and  resurrection  the  third  time ; 
hears  and  discourses  upon  the  ambitious 
request  of  J ames  and  J ohn.  After  pass- 
ing to  the  west  of  the  Jordan  he  heals 
Bartimeus,  at  Jericho.  The  events  pro- 
bably all  occurred  in  March,  A.D.  30. 

1-12.  Jesus  finally  leaves  Gali- 
lee. Goes  east  of  the  Jordan.  Re- 
plies TO  THE  Pharisees’  question 
CONCERNING  DIVORCE.  Matt.  19  : 1-12. 
Compare  Luke  17  : 11-19.  Matthew  is 
the  fullest.  The  two  accounts  show 
the  differences  of  independent  narrators. 
Mark’s  account  is  evidently  not  a mere 
summary  of  Matthew’s. 

1.  And  he  arose  from  thence ; 
from  Galilee  (ch.  9 : 30),  and  especially 
from  Capernaum  (ch.  9 : 33),  which  had 
been  the  center  of  his  missionary  labors 
in  Galilee.  This  language  may  be  ex- 
plained : (1.)  As  taking  in  at  one  view 
the  two  departures  of  our  Lord  from 
Galilee,  that  to  the  feast  of  Tabernacles 
and  that  just  previous  to  his  last  suffer- 
ings. This  is  possible;  and  the  mean- 
ing then  would  be  : Jesus  left  Galilee, 
which  had  been  the  main  scene  of  his 
ministry,  no  more  to  reside  there,  nor 
to  exercise  his  ministry  there,  except  as 
he  should  pass  through  on  his  last  jour- 


ney to  Jerusalem,  Luke  17  : 11.  To  his 
excursions  and  labors  in  Judea  and 
Perea  this  verse  may  very  briefly  and 
incidentally  refer.  Thus  we  may  have 
here  the  two  extremities  of  a period 
which  Matthew  and  Mark  pass  over. 
(2.)  As  the  last  departure  from  Galilee, 
without  regard  to  intervening  journeys, 
to  which  the  evangelist  passes  after 
finishing  the  account  of  our  Lord’s  Ga- 
lilean ministry  in  the  last  chapter.  This 
is  a very  natural  and  probable  supposi- 
tion. That  six  months  of  Christ’s  min- 
istiy  is  silently  passed  over  by  Matthew 
and  Mark,  is  quite  generally  admitted  ; 
and  it  seems  better  to  place  the  lapse  of 
time  between  the  ninth  and  tenth  chap- 
ters of  Mark  than  elsewhere.  The 
reason  of  this  omission  by  the  first  two 
evangelists  can  only  be  conjectured. 
They  trace  the  growing  opposition  to 
Jesus  through  the  six  months  before  the 
feast  of  Tabernacles.  Luke,  passing 
over  that  period  with  slight  references, 
traces  the  same  opposition  in  the  suc- 
ceeding six  months,  and  then  the  three 
evangelists  join  in  relating  the  result — 
the  crucifixion  of  Jesus.  It  would 
seem,  also,  that  Matthew  and  Mark  re- 
lated principally  the  Galilean  ministry 
of  Jesus,  and  hence  the  events  in  Perea 
and  Judea,  related  by  Luke,  would  be 
somewhat  foreign  to  their  object. 

Into  the  coasts  of  Judea;  the 
borders^  frontiers  of  Judea.  By  or 
tfiroughihe  farther  side  of  Jordan* 
He  passed  through  the  country  east  of 
the  Jordan,  which  is  called  Perea. 
This,  as  well  as  Galilee,  was  under 
Herod  Antipas.  According  to  the  high- 
est critical  authorities  this  verse  should 
read  : “ He  cometh  into  the  borders  of 
Judea  and  beyond  the  Jordan .’ ’ What- 
ever reading  we  adopt,  the  meaning 
seems  to  be:  He  went  to  the  frontiers  of 
Judea  by  the  way  of  Perea,  and  not  by 
the  near  route  through  Samaria.  The 
expression  is  brief  and  general,  and 
seems  to  imply  that  he  visited  and  ex- 
ercised his  ministry  in  both  Perea  and 
Judea.  Again*  As  on  former  occa- 


A.D.  30. 


MAKE  X. 


183 


2 ® And  the  Pharisees  came  to  him,  and  asked  him,  ® Mt.  19.  3. 
Is  it  lawful  for  a man  to  put  away  Jiis  wife  ? tempt- 

3 ing  him.  And  he  answered  and  said  unto  them, 

4 What  did  Moses  command  you  ? And  they  said, 

^ Moses  suffered  to  write  a bill  of  divorcement,  and  ^ 


sions.  Some  regard  this  as  referring  to 
his  previous  visit  and  teaching  in  Perea, 
John  10  : 40,  41.  When  the  multitudes 
again  came  together  to  him,  he  paused 
in  his  journey,  and  as  he  was  wont 
he  taught  them  again*  They  had 
heard  him  before. 

2.  Mark  here  begins  to  relate  a new 
mode  of  opposition  to  Jesus  by  the 
Pharisees.  They  had  found  fault  with 
him  for  violating  the  law  (ch.  2 : 24) ; 
and  transgressing  the  tradition  of  the 
elders  (ch.  7:5);  had  referred  his  pow- 
er to  Beelzebub  (ch.  3 : 22),  and  had  de- 
manded a sign  from  heaven,  ch.  8 : 11 ; 
Matt.  12 : 38.  But  in  every  instance  they 
had  met  with  a most  signal  failure. 
Now  they  seek  to  entangle  him  in  exist- 
ing controversies  on  certain  vexed  ques- 
tions, which  it  would  be  impossible  to 
answer  without  displeasing  one  or  an- 
other party.  This  mode  of  attack  was 
continued  up  to  the  very  last,  ch.  12  : 
13-27. 

The  Pharisees  came  to  him 

while  teaching  (ver.  1),  thus  seeking  for 
an  open,  public  and  authoritative  ex- 
pression of  view.  Asked  him.  Is  it 
lawful,  etc.  Rather,  Asked  him^  if  it 
is  lawful^  etc.  Their  first  attack  is  upon 
divorce,  which  was  a subject  of  dispute 
among  the  Jews.  Mark  here  presents 
the  question  in  its  most  general  form. 
Matthew  (19  : 3)  presents  it  more  defi- 
nitely. “ Is  it  lawful  for  a man  to  put 
away  his  wife  for  every  cause  ? ” Moses 
had  directed  (Deut.  24  : 1)  that  a man 
might  put  away  his  wife  by  giving  her 
a bill  of  divorcement,  if  she  found  ‘‘no 
favor  in  his  sight,  because  he  hath 
found  uncleanness  in  her.”  The  follow- 
ers of  Rabbi  Hillel  lield  that  this  meant 
that  anything  that  displeased  her  hus- 
band gave  him  a right  to  divorce  her. 
But  the  followers  of  Rabbi  Shammai 
held  that  “uncleanness”  referred  to 
unchastity,  and  therefore  denied  the 
right  to  divorce  a wife  except  for  adul- 
tery. The  Pharisees  asked  the  ques- 
tion, not  for  information,  but  tempt- 
ing him*  With  wrong  motives  trying 
him,  or  putting  him  to  the  test.  How- 
ever he  might  answer  he  would  expose 


himself  to  the  opposition  of  one  or  the 
other  party.  Besides,  if  he  should  an- 
swer in  the  affirmative,  they  could 
charge  him  with  moral  laxity  ; if  in 
the  negative,  with  disregarding  the  au- 
thority of  Moses.  Very  likely  also,  they 
wished  to  call  forth  a condemnation  of 
Herod  Antipas  in  his  married  relation- 
ship, and  thus  insure  to  Jesus  an  end 
similar  to  that  of  J ohn  the  Baptist. 

3.  Jesus  answers  by  appealing  to  the 
law  of  Moses,  explaining  the  reason  of 
its  provision  concerning  divorce,  and 
then  drawing  an  irresistible  argument 
from  creation.  Matthew  presents  the 
argument  from  creation  first,  and  then 
from  Moses.  Neither  of  them  probably 
gives  more  than  the  leading  and  strong 
points  of  the  conversation.  The  wis- 
dom of  Jesus  is  seen  in  the  reply.  With- 
out stopping  to  discuss  their  nice  dis- 
tinctions, he  appeals  to  their  own  di- 
vine standard.  What  did  Moses 
command  you  ? He  also  thus  sanc- 
tions the  divine  authority  of  Moses. 
Compare  Luke  10 : 26. 

4.  The  Pharisees  reply  by  giving  brief- 
ly the  law  as  found  in  Deut.  24  : 1-3. 
Though  at  some  point  in  this  conversa- 
tion they  ask,  “ Why  did  Moses  com- 
mand to  give  a bill  of  divorcement?  ” 
etc..  Matt.  19  : 7 ; yet  they  acknowl- 
edge, as  Jesus  taught  (Matt.  19  : 8), 
that  Moses  only  suffered  or  permitted 
this  to  be  done.  “ This  passage  (Deut. 
24 : 1^)  presupposes  the  practice  of  di- 
vorce among  the  Jews  for  other  causes 
than  adultery,  but  it  does  not  say  a word 
in  commendation  of  that  practice  ; it 
only  declares  that  if  a husband  puts 
away  his  wife,  and  she  is  united  in  mar- 
riage to  another  man,  he  can  never  take 
her  again  to  himself.  For  him  at  least 
she  had  been  defiled.  Practically,  there- 
fore, a husband  must  look  upon  his  act 
in  giving  a bill  of  divorce  as  irrevoca- 
ble. Hence,  this  provision  of  the  law 
was  a check  on  the  caprice  of  man, 
compelling  him  to  weigh  the  conse- 
quences of  his  proposed  act,  and  teach- 
ing him  to  respect  the  marriage  cove- 
nant. ‘ Moses  suffered  you  to  i)ut  away 
your  wives’  (Matt.  19  : 8) ; he  did  not 


184 


MARK  X. 


A.D.  30. 


5 to  put  Aer  away.  And  Jesus  answered  and  said  unto 

them,  ® For  the  hardness  of  your  heart  he  wrote  you  * Ne.  9. 16. 

6 this  precept.  But  from  the  beginning  of  the  crea- 

7 tion,  ^ ‘ God  made  them  male  and  female.’  ^ ‘ For 

this  cause  shall  a man  leave  his  father  and  mother,  6. 16 ; Eph.  5. 3i! 

8 and  cleave  to  his  wife ; and  they  twain  shall  be  one 
flesh.’  So  then  they  are  no  more  twain,  but  one 


command  it,  did  not  speak  of  it  as 
right  or  wise,  did  not  encourage  or  fa- 
cilitate it  in  the  least  ; he  merely  pre- 
supposed the  existence  of  this  practice, 
and,  by  regulating,  suffered  it.” — A. 
Hovey,  Scriptural  Law  of  Divorce^  p.  26. 
Moses  had  permitted  divorce  in  such  a 
way  as  to  restrain  a bad  practice,  which 
had  gone  so  far  to  annul  the  original 
law  of  marriage,  and  which  still  prevails 
among  the  Arabs,  who,  by  a word,  may- 
dissolve  the  marriage  tie.  Josephus, 
adopting  the  views  of  the  school  of 
Hillel  (see  on  ver.  2),  thus  loosely  states 
the  law  {Jewish  Antiq.  iv.  8,  23):  “He 
that  desires  to  be  divorced  from  his 
wife  from  any  cause  whatsoever,  and 
many  such  causes  happen  among  men, 
let  him  in  writing  give  assurance  that 
he  will  never  use  her  as  his  wife  any 
more  ; for  by  these  means  she  may  be 
at  liberty  to  marry  another,  although 
before  this  bill  of  divorce  was  given, 
she  is  not  permitted  so  to  do.” 

5.  Jesus,  having  brought  them  to 
their  own  law,  now  gives  the  reason  of 
the  Mosaic  enactment,  and  expounds 
the  law  of  marriage.  For  the  hard- 
ness of  your  hearts,  the  depravity 
and  perverseness  of  men,  necessarily 
resulting  in  quarreling,  putting  away  of 
wives,  and  kindred  crimes  ; and  even  in 
the  murder  of  their  wives,  if  they  were 
not  permitted  to  divorce  them.  The  per- 
mitting of  divorce  under  certain  re- 
strictions was  the  less  of  two  evils. 
Wrote  you  this  precept,  or  com- 
mand; not  a command  to  divorce,  for 
divorces  already  existed,  but  to  give  a 
hill  of  divorcement  in  putting  away 
their  wives.  Requiring  a bill  of  divorce 
to  be  given  would  lessen  the  number  of 
divorces.  For  generally  the  services  of 
a scribe  would  be  required  to  write  the 
bill  ; the  ground  also  of  the  separation 
must  be  given.  These  would  lead  to 
caution  and  give  time  for  reflection.  It 
should  also  be  remembered  that  the 
enactment  of  Moses  was  really  a civil 
one,  which  was  to  be  enforced  by  the 
state.  As  such  it  was  adajDted  to  the 


depraved  condition  of  the  people. 
While  it  permitted,  it  regulated  divorces, 
and  thus  restrained  and  lessened  the 
evil,  and  prepared  the  way  for  bringing 
the  race  back  to  the  true  idea  of  mar- 
riage. 

This  throws  light  upon  the  Mosaic 
ritual.  It  was  not  intended  as  a code 
of  perpetual  obligation,  but  was  pre- 
paratory to  something  better  and  high- 
er, when  the  people  were  able  to  bear 
it.  Gal.  3: 19-25. 

6.  But  notwithstanding  the  permis- 
sive command  of  Moses,  from  the  be- 
ginning of  creation,  of  the  human 
ince,  God  made  them,  Adam  and 
Eve,  male  and  female,  man  and  wo- 
man, one  human  pair.  Thus  the  race 
was  made  at  their  first  creation.  That 
them  refers  to  the  first  human  pair  is 
evident  from  the  language  and  from 
the  quotation  in  the  next  verse.  They 
were  designed  one  for  the  other.  Thus 
God  showed  his  will  that  man  and  wo- 
man should  live  together  in  the  mar- 
riage state,  and  that  polygamy  should 
be  excluded. 

7,  8.  Jesus  quotes  the  prophetic  lan- 
guage of  Adam  (Gen.  2 : 24),  showing 
thereby  the  strong  and  close  relation  of 
husband  and  wife.  For  this  cause* 
Because  Eve  was  taken  out  of  Adam, 
and  was  bone  of  his  bone  and  flesh  of 
his  flesh  (Gen.  2 : 21-24),  and  hence  be- 
cause male  and  female  was  thus  made. 
Leave  his  father  and  mother.  The 
relation  between  husband  and  wife  is 
thus  stronger  and  closer  than  even  that 
between  parent  and  child.  Cleave. 
Shall  be  joined  unto  and  adhere.  They 
twain  ; rather,  the  two.  The  two  is  not 
found  in  the  original  Hebrew,  but  is 
implied.  It  is,  however,  found  in  the 
Samaritan  Pentateuch,  and  in  the  Sep- 
tuagint  version.  One  flesh.  They^  two 
shall  be  united  in  the  flesh,  one  being 
the  part  of  the  other.  Having  quoted 
these  inspired  and  prophetic  words  of 
Adam,  Jesus  adds,  So  then  they  are 
no  more  tAvain,no  longertwo,  but 
one  flesh,  having  a oneness  in  all  their 


A.D.  30. 


MAEK  X. 


185 


9  flesh.  What  therefore  God  hath  joined  together, 
let  not  man  put  asunder. 

10  And  in  the  house  his  disciples  asked  him  again  of 

11  the  same  matter.  And  he  saith  unto  them,  ^ Who-  ‘'Mt.  5.  32;  19.  9; 
soever  shall  put  away  his  wife,  and  marry  another,  7!^ 

12  committeth  adultery  against  her:  and  if  a woman  li. 
shall  put  away  her  husband,  and  be  married  to  an- 
other, she  committeth  adultery. 


interests  and  relations  pertaining  to  this 
world,  Eph.  5 : 28-31.  They  are  mem- 
bers of  each  other  and  belong  to  each 
other,  1 Cor.  7:4. 

. 9.  The  Conclusion  which  Jesus  now 
draws  against  divorce  is  manifest  and 
irresistible.  What  therefore  God. 
He  is  the  author.  Marriage  is  of  divine 
origin.  Joined  together.  Yoke  to- 
gether, couple,  unite.  Let  notman^ 
in  contrast  to  God.  Man  is  here  used 
in  its  broad,  generic  sense,  man  as  man. 
The  Greek  word  is  not  that  translated 
man  in  ver.  2,  where  it  means  husband. 
The  meaning  is  not  merely,  Let  not  the 
husband,  but  let  not  man.  Let  not  hu- 
man authority  in  any  way  oppose  the  di- 
vine. Put  asunder.  Let  not  man  an- 
nul the  ordinance  of  God.  That  relation 
which  was  constituted  by  God,  and  to 
which  all  other  relations,  even  that  of 
parent  and  child,  must  yield,  can  be 
severed  only  by  him.  The  relation,  how- 
ever, ceases  at  death  ; for  the  unity  is 
based  on  one  flesh  (ver.  7),  their  united 
relation  in  the  flesh  for  this  world,  ch. 
12  : 25;  Romans  7 : 2. 

Although  Jesus  was  discussing  di- 
vorces, yet  his  language  is  also  decisive 
against  polygamy.  The  two  are  one 
flesh ; they  are  no  more  two.  The  creat- 
ing one  woman  for  one  man  showed 
also  God’s  will  in  this  respect. 

10.  In  the  house.  Hence  Jesus  and 
his  disciples  had  withdrawn  from  the 
people.  Mark  alone  notices  the  fact  of 
a confidential  interview  with  his  disci- 
ples. Again  has  reference  to  the  ques- 
tion of  the  Pharisees  in  ver.  2.  01  the 
same  matter,  or,  according  to  the 
best  manuscripts,  of  this,  concerning 
divorces.  They  wanted  more  light 
upon  the  subject ; they  did  not  fully 
understand  Jesus. 

11.  He  saith  unto  them.  He  ap- 
pears according  to  Matthew  (19  : 9)  to 
have  said  the  same  thing  to  the  Phari- 
sees. He  reiterates  it  to  his  disciples 
with  the  additional  reference  to  wo- 


men divorcing  their  husbands  (next 
verse).  After  hearing  this  again  the 
disciples  probably  exclaim,  “ If  the 
case  of  the  husband  be  so  with  his  wife, 
it  is  not  good  to  marry,”  to  which 
Jesus  replies.  Matt.  19: 10-12.  Mark  is 
very  brief.  Whosoever  shall  put 
aAvay  his  wife.  Mark  omits  “ex- 
cept for  fornication”  (Matt.  19  : 9) ; 
but  this  appears  to  have  been  the  cause 
plainly  understood.  Matt.  5 : 32.  Com- 
mitteth adultery  against  her,  his 
former  wife.  His  second  marriage  is 
adultery  against  her,  of  in  the  sight 
God. 

12.  And  if  a Avoman  shall  put 
aAvay  her  husband.  The  law  of 
Moses  did  not  permit  a woman  to  di- 
vorce her  husband.  This  might  possi- 
bly refer  to  desertion  by  the  wife,  1 Sam. 
25  : 44 ; 1 Cor.  7 : 12, 13.  But  the  lan- 
guage more  probably  refers  to  actual  di- 
vorce by  the  wife.  This  seems  to  have 
been  introduced  from  the  heathen  na- 
tions among  the  Jews.  A half  century 
before  this,  Salome,  the  sister  of  Herod 
the  Great,  had  divorced  her  husband  ; 
so  also  afterward  did  Herodias,  and 
others.  {Jewish  Antiq..,  xv.  7,  10;  xviii. 
5, 4.)  It  must  also  be  remembered  that 
Jesus  is  here  giving  a law  to  his  disci- 
ples, which  in  future  should  guide  his 
followers.  It  is  not  necessary  therefore 
to  make  it  square  with  Jewish  practice. 

According  to  our  Savior’s  authorita- 
tive instruction,  there  can  be  but  one 
ground  of  divorce,  namely,  fornication, 
in  the  sense  of  adultery  and  certain 
similar  monstrous  crimes.  Lev.  20  : 13, 
15,  16  ; 1 Cor.  5:1.  In  the  present  age, 
when  the  laws  on  marriage  and  divoi-ce 
are  so  lax,  it  becomes  both  churches 
and  ministers  to  follow  strictly  the  prin- 
ciples here  laid  down  by  our  Lord. 
Christians  should  regard  no  one  as  really 
divorced  except  for  one  cause. 

13-16.  Little  children  are 

BROUGHT  TO  JeSUS,  AND  ARE  BLESSED 

BY  HIM.  Matt.  19  : 13-15 ; Luke  18 : 


186 


MARK  X. 


A.D.  30. 


Jems  receives  and  Nesses  children, 

13  ^ AND  they  brought  young  children  to  him,  that  ^ 

he  should  touch  them:  and  his  disciples  rebuked  ‘ ‘ 

14  those  that  brought  them.  But  when  Jesus  saw  iY, 
he  was  much  displeased,  and  said  unto  them.  Suiter 
the  little  children  to  come  unto  me,  and  forbid  them 


15-17.  The  first  three  evangelists  here 
unite  in  relating  the  same  event  for  the 
first  time  since  the  contention  of  the 
disciples  in  Matt.  18 : 5 ; Mark  9 : 37 ; 
Luke  9 : 48.  See  note  at  the  beginning 
of  this  chapter.  In  this  account  Mark 
is  the  fullest. 

13.  Young  children.  Rather, /lYfZe 
children.  The  same  word  in  Greek  is 
thus  translated  in  the  account  of  Mat- 
thew (19  : 13),  and  in  the  next  verse,  and 
is  applied  to  children  of  different  ages. 
Thus  in  Mark  5 : 40,  41  it  is  applied  to 
a girl  about  twelve  years  of  age  ; but  in 
Luke  1 : 59, 80  to  the  infant  child,  Jesus. 
Compare  Luke  2 : 40 ; John  4 : 49,  16 : 
21.  But  Luke  (18  : 15)  in  his  account 
uses  the  word  which  means  a babe  or 
infant,  Luke  2 : 12,  16 ; Acts  7 : 19 ; 2 
Tim.  3 : 15  ; 1 Pet.  2:  2.  They  were 
evidently  little  children  of  tender  age. 
They  brought;  bore  them  in  their 
arms,  or  led  them  : the  verb  in  the  ori- 
ginal may  be  applied  to  either  mode  of 
bringing  them.  Who  brought  them  we 
are  not  told  ; probably  the  fathers  and 
mothers,  or  those  who  had  charge  of 
them.  Jesus  may  have  been  about  to 
depart  from  the  place  where  he  was  ; 
and  hence  the  parents  may  have  sought 
his  blessing  on  their  children  before  he 
left,  vers.  10,  17. 

That  he  should  touch  them. 

Mark,  and  also  Luke,  appears  thus  to 
bring  out  the  modest  form  of  their  re- 
quest. Matthew  states  the  full  mean- 
ing : “ That  he  should  put  his  hands  on 
them  and  pray.”  The  object  of  their 
bringing  them  was  that  he  might  bless 
them,  or  invoke  the  blessing  of  God 
upon  them.  Thus  Jacob  put  his  hands 
upon  the  two  sons  of  Joseph  and  bless- 
ed them,  Gen.  48  : 14.  It  seems  to  have 
been  common  among  the  Jews  to  put 
their  hands  on  persons  when  they  pray- 
ed for  them.  Compare  ch.  5 :23  ; Luke 
4 : 40.  It  was  also  customary  witli  the 
Jews  for  the  greater  to  bless  the  less, 
Heb.  7 : 7.  His  disciples  rebuked 
those  that  brought  them.  They 
probably  felt  that  the  various  duties  of 


Jesus  were  too  urgent  for  him  to  turn 
aside  to  bless  little  children.  They  may 
have  been  very  much  engaged  in  their 
conversation  with  Jesus,  and  did  not 
wish  to  be  interrupted,  feeling  that  it 
was  more  important  that  they  be  in- 
structed than  that  parents  and  friends, 
be  gratified  in  having  their  children 
blessed.  They  seem  also  to  have 
thought  it  unsuitable  for  little  children 
to  be  brought  to  Jesus,  either  at  this 
time  or  for  this  purpose,  and  hence  the 
repB^  of  Jesus,  Suffer  the  little  children^ 
etc.  How  chilling  the  rebuke  of  these 
disciples  to  fond  parents  who  had 
doubtless  been  greatly  moved,  and 
drawn  by  the  wise  and  tender  words  of 
Jesus  ! But  they  were  doomed  only  to 
temporary  disappointment. 

14.  He  was  much  displeased. 
He  was  pained  with  feelings  of  grief 
and  indignation  at  what  the  disciples 
had  done.  Mark  alone  mentions  this 
displeasure  of  Jesus.  Suffer  the  lit- 
tle children.  Note  the  article:  The 
little  children  that  had  been  brought. 
Jesus  was  pleased  to  have  them  come 
to  him.  He  gives  the  reason:  for  of 
such  is  the  kingdom  of  God;  for 
to  such  as  these  belongs  the  kingdom 
of  God.  Who  are  meant  by  such  is 
evident  from  ch.  9 :42.  Tha^e  little  ones 
that  believe  in  we,  those  \vho  have  a 
child-like  spirit,  humble,  teachable,  sub- 
missive and  obedient.  Such  indeed  are 
subjects  and  citizens  of  the  Messiah’s 
kingdom,  and  entitled  to  its  blessings 
both  for  time  and  eternity.  See  on  ch. 

1 : 14.  Next  verse  confirms  this  symbol- 
ical reference  of  children  to  the  child- 
like dispositions  of  the  regenerated. 

But,  while  Jesus  referred  generally  to 
all  true  believers,  as  little  ones  in  cha- 
racter, disposition  and  conduct,  he 
doubtless  intended  to  convey  a deep 
and  important  spiritual  truth  in  regard 
to  little  children  themselves  ; for  if  he 
made  no  reference  to  them,  but  only  to 
believers,  how  could  it  be  a reason  for 
suffering  little  children  to  come  to  him 
and  forbidding  them  not  ? To  me  it 


A.D.  30. 


MARK  X. 


187 


seems  that  Jesns  referred  to  little  chil- 
dren in  the  following*  respects  : First. 
As  symbols  of  true  believers,  whether 
j^onng  or  old,  as  just  explained,  and  in 
ch.  9 : o6-4:i.  They  were  the  best  sym- 
bols he  could  choose  from  the  race,  be- 
cause, though  depraved  by  nature 
through  Adain,  yet  they  are  not  guilty 
of  actual  transgression,  and  because  of 
their  humble  and  docile  dispositions, 
1 Cor.  14:  20.  Did  Jesus  use  them  as 
symbols?  Surely,  then,  they  should 
suffer  them  to  come  and  receive  his 
blessing.  Hence,  Second.  As  the  most 
susceptible  to  the  gospel  upon  arriving 
to  years  of  accountability.  The  age  for 
arriving  at  this  period  varies  in  diferent 
individuals.  A distinguished  medical 
author  says,  “ The  seventh  year,  and  the 
vicinity  of  each  multiple  of  seven,  is 
characterized  by  some  great  change  in 
the  human  constitution.  Thus  the 
seventh  year  is  that  of  the  second  den- 
tition, and  the  common  belief  fixes  at 
that  age  the  distinct  perception  of 
right  and  wrong.”  Children  are  easily 
led  to  Jesus.  Third.  In  respect  to  the 
multitudes  of  little  children  who  would 
enter  into  this  kingdom  on  earth.  Most 
enter  into  the  kingdom  in  childhood 
and  youth,  and  even  of  those  who  are 
converted  in  later  years,  the  greater 
part  trace  their  impressions  to  child- 
hood. The  most  useful  and  devoted  of 
Christ’s  followers  have  been  those  who, 
like  Timothy,  have  from  a child  known 
the  Scriptures.  It  would  not  be  strange 
if  some  or  all  of  these,  whom  Jesus 
blessed,  were  then  impressed  with  the 
goodness  and  loveliness  of  Jesus,  and 
that  they  early  came  to  him  by  faith. 
These  lambs  of  the  flock,  in  every  age 
of  the  gospel  dispensation,  may  most 
fittingly  be  included  in  the  such.,  whose 
is  the  kingdom  of  heaven.  The  disci- 
ples, doubtless,  thought  the  kingdom, 
with  its  deep  and  hidden  truths,  was 
especially  intended  for  men  of  full  age  ; 
but  Jesus  would  correct  their  false  no- 
tions, and  have  children  also  come  to 
him,  for  the  kingdom  of  heaven  is,  in  a 
special  sense,  intended  for  and  adapted 
to  them.  Fourth.  That  the  kingdom  of 
heaven,  as  consummated  in  glory,  would 
be  larg(dy  made  up  of  children  who 
died  before  coming  to  years  of  account- 
ability. As  their  sinfulness  is  involun- 
tary, so  will  also  be  their  salvation. 
Since  they  were  made  sinners  through 
Adam,  and  since  Christ  made  an  atone- 
ment for  Adam’s  sin,  we  may  reason- 


ably conclude  that  those  who  die  before 
committing  actual  transgression  are 
saved  by  the  blood  of  Jesus,  and  that 
they  are  regenerated  by  the  Spirit  as 
they  enter  the  unseen  world,  and  thus 
fitted  for  the  kingdom  of  heaven.  Com- 
pare Rom.  5 : 12-19.  As  a further  argu- 
ment for  infant  salvation,  it  may  be  re- 
marked that  the  Bible  addresses,  not  in- 
fants who  are  incapable  of  reason  and 
choice,  but  persons  who  can  reason, 
understand  and  choose,  and  are  thus 
accountable.  And  also  that  it  lays  great 
stress  on  the  inability  of  knowing  right 
from  wrong,  as  distinguishing  infants 
from  adults,  Deut.  1 : 39 ; Isa.  7 : 15, 16  ; 
Jonah  4 : 11;  Heb.  5 : 14.  Compare 
Gen.  2 : 17.  Of  all  who  have  died,  pro- 
bably not  far  from  one-half  have  been 
under  five  years  of  age.  In  view  of  the 
large  proportion  of  infants  thus  saved, 
in  the  kingdom  of  glory,  and  in  refer- 
ence to  them,  our  Savior  could  well 
say,  “ To  such  belongs  the  kingdom  of 
heaven.” 

To  infant  baptism  there  is  not  the  re- 
motest reference.  The  passage  cannot 
be  regarded  either  as  an  argument  for 
it,  an  illustration  of  it,  or  as  a kernel 
containing  its  germ.  As  well  might  we 
infer  from  it  infant  communion,  or  the 
perpetuity  of  circumcision.  It  is  really 
an  argument  against  infant  baptism  ; 
for  they  were  not  brought  for  baptism, 
and  they  went  away  without  baptism. 
The  disciples  evidently  had  no  know- 
ledge of  such  an  institution  ; for  we  can- 
not suppose  they  would  have  rebuked 
those  who  brought  them,  if  they  had 
been  in  the  habit  of  baptizing  such  lit- 
tle children  wdth  the  approval  of  Jesus. 
If  Jesus  had  intended  to  institute  in- 
fant baptism,  when  could  he  have  had 
so  fit  a time  as  that?  Yet  he  did  not 
institute  it.  If  his  saying,  “Of  such  is 
the  kingdom  of  heaven,”  was  not  a suffi- 
cient reason  for  baptizing  those  children 
then,  why  should  it  be  of  infants  now  ? 
The  passage  illustrates  the  spirit  which 
Christians  should  exercise  toward  chil- 
dren. They  should  pray  for  them,  in- 
struct them,  lead  them  to  Jesus.  It  is 
a beautiful  illustration  of  children  corn- 
ing to  him  by  faith.  The  Scriptures  do 
not  speak  of  coming  to  him  by  baptism, 
but  by  faith.  Thus  how  can  it  illustrate 
that  which,  according  to  Neander  and 
other  eminent  church  historians,  was 
not  an  apostolic  institution,  and  which 
is  not  recognized  in  the  New  Testament? 
As  to  the  germ  of  infant  baptism,  bap- 


188 


MARK  X. 


A.D.  30. 


15  not:  for  ^of  such  is  the  kingdom  of  God.  Verily  I *^1  Cor.  14.  20 ; 1 
say  unto  you,  ^Whosoever  shall  not  receive  the  i p^Saifi  2-Mt. 
kingdom  of  God  as  a little  child,  he  shall  not  enter  18. 3.  ' ’ ’ 

16  therein.  And  he  took  them  up  in  his  arms,  put  his 
hands  upon  them,  and  blessed  them. 

Jesus  answers  the  inquiry  of  a rich  young  man, 

17  “AXD  when  he  was  gone  forth  into  the  way,  “Mt.  19.  16;  21. 
there  came  one  running,  and  kneeled  to  him,  and 

asked  him,  Good  Master,  what  shall  I do  that  I may 


tismal  regeneration  was  the  kernel  from 
which  it  and  infant  communion  were 
developed.  The  notion  of  a magical 
charm,  and  a saving  influence  connect- 
ed with  the  sacraments,  gave  rise  to 
infant  baptism  in  the  North  African 
Church  in  the  third  century.  It  was 
the  development  of  error,  not  of  truth. 
Nothing  seems  more  far-fetched  than 
to  suppose  a reference  to  an  ordinance 
nowhere  intimated  in  the  New  Testa- 
ment, unknown  and  unpracticed  in  the 
apostolic  churches,  and,  by  its  intro- 
ducing an  unconverted  membership, 
opposed  to  the  spiritual  idea  of  the  con- 
stitution of  a gospel  church.  W e should 
indeed  welcome  to  baptism  all  those 
little  children  who  have  come  to  Jesus 
by  faith ; but  even  to  the  baptism  of 
these  we  can  see  no  reference  in  this 
passage.  See  Remark  16  at  the  end  of 
this  chapter. 

Neither  can  this  passage  be  used  as 
an  argument  for  infant  chiirch-member- 
ship.  For  it  can  have  no  reference  to 
this  if  it  has  none  to  infant  baptism. 

15.  What  Jesus  has  stated  concern- 
ing the  little  children  leads  him  to  state 
an  important  and  closely-connected 
truth.  A person  cannot  belong  to  the 
kingdom  of  God  without  entering  it, 
and  he  cannot  enter  it  without  a child- 
like spirit.  This  solemn  truth  he  intro- 
duces with  the  authoritative  expres- 
sion, Verily  I say  unto  you.  See  on 
ch.  3 : 28.  Shall  not  receive  the 
kingdom  of  God ; in  their  hearts 
(Luke  17  : 21),  shall  not  receive  Christ 
and  the  gospel  (ch.  1 : 15),  as  a little 
child,  with  the  humility,  simplicity 
and  confidence  of  a little  child.  He 
shall  not  enter  therein,  and  hence 
he  cannot  be  saved.  We  can  only  enter 
by  receiving  Christ,  the  King,  his  laws, 
etc.,  in  a proper  spirit.  Thus  this  verse 
shows  that  the  meek,  humble,  and 


child-like  disposition  implied  in  the 
preceding  verse  is  essential  to  true  dis- 
cipleship. 

16.  To  give  emphasis  to  what  he  had 
said,  as  well  as  to  show  his  willingness 
to  receive  these  little  children,  he  t^ook 
them  up,  rather,  folded  them  in  his  arms 
(the  same  word  in  Greek  as  in  ch.  9 : 
86),  and  put  his  hands  upon  them, 
instead  of  merely  touching  them,  and 
blessed  them,  pronounced  a divine 
blessing  upon  them.  Thus  he  abundant- 
ly answered  the  request  of  those  bring- 
ing them.  Mark  alone  mentions  that 
condescending  act  of  affection,  folding 
them  in  his  arms. 

17-31.  The  rich  young  ruler. 
Discourse  on  riches  and  forsaking 
ALL  FOR  Christ’s  sake.  One  thing 
lacking.  This  seems  to  have  occurred 
soon  after  Christ’s  blessing  the  little 
children.  Matt.  19  : 16-30;  Luke  18  : 
18-30.  Mark  again  is  the  fullest  and 
most  vivid.  Luke  is  the  briefest. 
Matthew  (19  : 28),  however,  records  a 
promise  to  the  twelve  not  found  in  the 
other  evangelists. 

17.  And  when  he  had  gone  forth 
into  the  Avay.  And  as  he  wentforth^ 
or  teas  going  forth^  from  the  house  where 
he  had  stopped,  and  where  he  taught 
his  disciples  (ver.  10)  and  blessed  the 
little  children,  into  the  way,  on  his 
journey  toward  Jerusalem,  ver.  32. 
The  language  indicates  a connected 
narrative,  and  that  Jesus  was  pursuing 
a journey.  This  definite  connection  is 
preserved  only  by  Mark  ; Matthew  and 
Luke  agreeing  with  him  in  the  order  of 
events. 

There  came  one,  a man  distin- 
guished from  the  people,  not  only  by 
his  eager  and  earnest  coming  to  Jesus, 
but  also  by  his  rank  ; for  Luke  (18  : 18) 
says  that  he  was  a “ruler,”  probably 
of  some  neighboring  synagogue.  Mat- 


A.D.  30. 


MARK  X. 


189 


18  inherit  eternal  life  ? And  Jesus  said  unto  him, 

Why  callest  thou  me  good  ? there  is  none  good  but 

19  one,  that  is^  God.  Thou  knowest  the  command- 

ments, “ ‘ Do  not  commit  adultery.  Do  not  kill.  Do  " Ex.  20.  12-16 ; 
not  steal.  Do  not  bear  false  witness.  Defraud  not,  * * 

20  Honour  thy  father  and  mother.  ^ And  he  answered 


thew  (19 : 20)  speaks  of  him  as  a “young 
man,”  probably  between  twenty  and 
forty.  He  did  not  come,  like  many 
others,  “ tempting  him  ” (ver.  2),  but 
with  reverence  and  desires  to  be  taught. 
He  was  honest  but  self-righteous. 
Mark,  alone,  states  the  faet  that  he 
came  running  and  kneeled  to  him  ; 
in  haste,  in  reverence,  and  earnest  de- 
sire. 

Good  Master,  teacher.  A teacher 
indeed  like  himself,  but  one  of  superior 
and  eminent  virtues.  What  shall  I 
do,  etc.  ? A question  which  a con- 
victed sinner  might  have  asked,  as  those 
did  upon  the  day  of  Pentecost  (Acts  2 : 
37) ; but  which  here  meant,  What  work 
of  merit  (Matthew  says  “good  thing”) 
must  I do  in  order  that  I may  attain  to 
that  goodness  which  insures  eternal 
life  ? Inherit ; possess  by  right,  have 
for  my  portion.  Eternal  life;  an 
unending  blessed  existence,  everlasting 
happiness,  vers.  21,  30. 

18.  Jesus  first  replies  regarding  the 
epithet,  “ Good.”  He  reminds  him  that 
absolute  goodness  belongs  not  to  man, 
but  to  God.  The  reply  was  adapted,  on 
the  one  hand,  to  eorrect  the  false  notion 
of  the  young  man,  who  was  expeeting 
to  arrive  at  absolute  and  meritorious 

oodness,  and,  on  the  other,  to  point 

im  to  God  as  the  only  souree  of  good- 
ness to  man.  Why  callest  thou  me 
good  ? since  you  regard  me  as  only  a 
virtuous  man,  an  eminent  rabbi  or 
teaeher.  There  is  none  good  hut 
one,  that  is,  God.  God  only  is  abso- 
lutely good.  “ For  thou  only  art  holy,” 
Rev.  15  : 4.  Jesus  thus  makes  no  refer- 
ence to  his  own  divinity ; but  he  shows 
the  young  man  how  vain  his  thought  of 
doing  an  absolutely  good  thing.  It  was 
the  first  blow  to  his  self-righteousness. 

19.  Jesus  proceeds  to  the  second  part 
of  his  answer,  and  attends  to  the  great 
end  which  the  young  man  wishes  to  at- 
tain, namely, eternallife.  Thou  know- 
est the  commandments;  since  he 
was  a Jew  and  a ruler,  probably  of  a 
synagogue,  and  instructed  in  the  Scrip- 
tures. As  if  Jesus  had  said,  “ Why  ask, 


What  shall  I do?  Why  come  to  me  ? 
Thou  knowest  what  God  has  already 
commanded.  Jesus  thus  directs  his  at- 
tention first  to  the  commandments, 
which  pointed  out  the  way  of  holiness, 
which  is  the  way  of  God.  Similarly  he 
had  answered  the  young  lawyer,  in  re- 
gard to  the  law,  “ This  do  and  thou 
shalt  live,”  Luke  10  : 28.  The  law  was 
indeed  intended  to  give  life  to  all  who 
should  perfectly  obey  it,  John  12  : 50 ; 
Rom.  7 : 10.  It  was  fitted  to  Adam  in 
his  state  of  innocence,  and  to  holy  be- 
ings. And  in  our  present  fallen  condi- 
tion, it  is  fitted  to  show  men  that  they 
are  sinners,  Rom.  7 : 7-9.  As  a wise 
physician,  Jesus  would  first  make  this 
young  man  feel  that  he  was  sick,  and 
hence  he  preaches  to  him  the  law.  If 
he  had  come  a sin-sick  soul,  he  would 
have  proclaimed  to  him  the  gospel. 
Matt.  11 : 28-30.  Jesus  quotes  as  speci- 
mens the  second  table  of  the  decalogue, 
the  duties  between  man  and  man,  be- 
cause these  are  the  more  easily  under- 
stood and  the  more  easily  tested.  The 
5"oung  man  may  also  have  laid  less 
stress  on  these  than  the  other  command- 
ments, and  may  have  been  remarkably 
deficient  in  honor  to  his  parents  and  in 
love  to  his  neighbor  (ch.  7 : 9-13 ; Luke 
10 : 30-35) ; and  then,  if  he  was  wanting 
in  performing  his  duty  toward  men, 
surely  he  was  lacking  in  his  duties  to- 
ward God,  1 John  4 : 20. 

The  commandments  are  not  given  in 
their  order,  but  the  seventh  first,  then 
the  sixth,  then  the  eighth,  ninth,  tenth, 
and  last  of  all  the  fifth.  Matthew  gives 
the  sixth  first,  and  then  the  seventh  ; 
but  Luke  the  same  as  Mark.  The  fifth 
is  placed  last,  very  probably  because  it 
is  a positive  command  ; Matthew  also 
adds,  “ Thou  shalt  love  thy  neighbor  as 
thyself,”  a positive  summary  of  the 
second  table.  Mark  alone  gives  De- 
fraud not,  by  covetousness  or  any 
dislionest  act ; Avhich  appears  to  be  a 
brief  summary  of  the  tenth  command- 
ment, Exod.  20  : 17. 

20.  Master;  Teacher.  He  does  not 
say.  Good  Teacher,  this  time.  All 


190 


MARK  X. 


A.D.  30. 


and  said  unto  him,  Master,  all  these  have  I observed 

21  from  my  youth.  Then  Jesus  beholding  him  loved 
him,  and  said  unto  him.  One  thing  thou  lackest : go 
thy  way,  sell  whatsoever  thou  hast,  and  give  to  the 

poor ; and  thou  shalt  have  ® treasure  in  heaven : and  ® Mt.  6. 19,  20 ; 19. 

22  come,  take  up  the  cross,  and  follow  me.  And  he 


these  have  I observed,  or  kept.  So 
he  honestly  thought;  and  he  had 
doubtless  kept  them,  externally,  in 
outward  appearan.ce ; but  he  had  no 
insight  into  the  spiritual  nature  of  the 
law,  as  exhibited  in  the  Sermon  on  the 
Mount,  or  he  would  not  have  thus 
spoken,  Rom.  7 : 7,  8.  From  my 
youth*  Doubtless  from  his  early 
youth,  or  childhood.  Like  Saul  of 
Tarsus,  he  was  sincere,  earnest,  circum- 
spect, but  intensely  self-righteous,  Phil. 
3 : 4r-6.  Yet  all  of  his  strict  external 
observances  did  not  give  him  peace  of 
mind.  Though  self-righteous,  he  felt 
an  unrest,  he  felt  a need  of  something 
more  to  give  him  a rightful  claim  to 
eternal  life. 

21.  Then;  rather,  and.  Behold- 
ing him  loved  him*  With  affection- 
ate regard  he  looked  upon  one  whose 
open  frankness  and  sincerity  contrasted 
so  favorably  with  the  dishonesty  and  hy- 
pocrisy of  the  scribes  and  Pharisees.  He 
was  also  young,  amiable,  externally 
moral,  sincere,  and  desirous  to  know 
his  duty.  Jesus  seems  to  have  exer- 
cised a tender  compassion  similar  to 
that  which  pious  and  devoted  minis- 
ters often  exercise  toward  inquiring, 
exemplary,  though  unconverted  youth, 
1 John  4 : 10-19. 

With  this  love  Jesus  proceeds  to  ap- 
ply a test  which  will  lay  open  his  heart 
before  him,  and  reveal  to  him  his  idol 
and  his  self-love.  One  thing  thou 
lackest*  One  thing  is  wanting  to  thee  : 
the  giving  up  all  for  Christ.  From  Mat- 
thew we  learn  that  the  young  man  had 
asked,  “ What  lack  I yet  This  is  an 
illustration  of  the  way  in  which  the 
evangelists  drew  from  the  great  treasure 
of  facts  in  the  life  of  our  Lord. 
Doubtless  many  of  their  accounts  are 
but  summaries  of  extended  conversa- 
tions and  incidents.  Go  thy  way, 
immediately.  Sell  * * * * * 

and  thou  shalt  have  treasure  in 
heaven,  in  place  of  thy  earthly  trea- 
sures, Matt.  6 : 18, 20.  He  is  thus  called 
upon  to  part  with  his  possessions,  and 


from  the  pursuit  of  riches,  and  to  look 
forward  to  heavenly  treasures.  Come, 
take  up  the  cross,  of  self-denial  and 
suffering,  and  follow  me,  as  my  dis- 
ciple and  personal  attendant.  By  this 
single  command,  Jesus  shows  the  weak 
point  in  the  young  man’s  character,  and 
a fatal  lack  in  his  righteousness.  He 
places  before  him  a perfect  standard, 
but  not  mch  as  he  desired.  He  wished 
to  do  those  performances  and  observ- 
ances which  accorded  with  his  proud 
and  self-righteous  spirit.  Jesus  places 
before  him  self-renunciation,  a life  of 
self-denial,  and  discipleship  of  the  des- 
pised Nazarene.  Thus  we  must  under- 
stand the  command  ; for  what  was  lack- 
ing was  supreme  love  to  God^  not  merely 
selling  his  earthly  possessions.  This 
would  not  constitute  perfection  or  com- 
plete the  circle  of  moral  obligation. 
This  was  but  the  type  of  renouncing 
his  self-love.^  and  giving  up  all  for  Christ. 
His  selling  all  in  his  case  was  made  the 
test  of  love  to  God  and  of  the  value  he 
ut  on  eternal  life.  The  young  man  in 
eeping  the  commandments  professed 
to  love  God  supremely ; yet  Jesus 
showed  him  that  he  loved  his  posses- 
sions more  than  God.  They  were  his 
idol ; and  therefore  they  must  be  sacri- 
ficed. If  ambition,  love  of  honor  or 
of  pleasure  had  been  his  ruling  sin, 
Jesus  then  would  have  demanded  the 
sacrifice  of  these. 

The  spirit  of  this  command  is  re- 
uired  of  every  disciple,  Luke  14  : 33. 
esus  requires  a full  surrender  of  soul, 
body,  talents,  influence,  property.  He 
does  not  require  us  to  sell  our  posses- 
sions, impoverish  ourselves,  and  thus 
unsettle  the  social  system ; but  he  does 
require  us,  as  his  stewards,  to  use  the 
world  as  not  abusing  it,  and  to  give 
freely  as  we  have  the  ability,  Luke  12  : 
83  ; 1 Tim.  6 : 17,  19.  The  gospel  re- 
cognizes and  confirms  the  right  of  hold- 
ing property.  Acts  5 : 4. 

22.  Jesus  had  taken  the  young  man  at 
his  word,  and  pointed  out  a perfect 
standard,  and  by  it  showed  him  that, 


A.D.  30. 


MARK  X. 


191 


was  sad  at  that  saying,  and  went  away  grieved : for 
he  had  great  possessions. 

Jesus  discourses  on  riches^  and  on  forsaking  all  for  Ms 
sake. 

23  P And  Jesus  looked  round  about,  and  saith  unto  PMt.  19.  23;  Lk. 

his  disciples.  How  hardly  shall  they  that  have  riches 
, 24  enter  into  the  kingdom  of  God  ! And  the  disciples 
I were  astonished  at  his  words.  But  Jesus  answereth 
again  and  saith  unto  them.  Children,  how  hard  is  it 
for  them  ‘ithat  trust  in  riches  to  enter  into  the  king-  Job  31.  24;  Ps. 
25  dom  of  God  ! It  is  easier  for  a camel  to  go  through  j.  ^ ^ 

the  eye  of  a needle,  than  for  a rich  man  to  enter 


however  moral  and  amiable  he  had 
been,  he  was  lacking  in  the  ground 
principles  of  righteousness,  in  supreme 
love  to  God  and  entire  consecration  to 
him.  He  Avas  sad.  He  became  gloomy^ 
sad  at  that  saying.  He  felt  its  force; 
but  the  requirement  was  too  hard  for 
him,  and  he  Avent  aAvay  grieved,  or 
sorrowful^  with  the  thought  of  giving 
up  his  gay  and  worldly  prospects,  or 
losing  eternal  life,  for  he  had  great 
possessions;  “he  was  very  rich,” 
Luke  18  : 23.  He  had  a struggle  and 
a severe  one,  he  was  “ very  sorrowful  ” 
(Luke  18 : 23),  but  he  could  not  give  up 
the  world.  His  sorrow  showed  that 
Jesus  had  struck  at  the  idol  which  stood 
in  the  place  of  God,  and  which  must  be 
renounced  and  forsaken,  or  salvation 
could  not  be  attained.  Here  was  an  act 
of  obedience  which  he  could  not  per- 
form. Here  was  a turning-point  in  his 
history.  How  solemn  that  moment  ! 
His  heart  was  terribly  sad,  but  sadder 
still  to  see  him  thus  leaving  the  pre- 
sence of  Jesus.  Had  he  renounced  his 
love  of  wealth,  had  he  gone  forth  to 
give  up  cheerfully  his  possessions  to 
God  and  his  cause,  then  as  God  restored 
to  Abraham  Isaac,  his  son,  whom  he 
offered  at  his  command,  so  Jesus  might 
have  said  to  this  young  man,  “ Take 
back  thy  possessions,  and  keep  them 
for  me  ; you  have  indeed  obeyed,  and 
given  them  to  God  in  your  heart ; use 
them  to  his  glory  and  in  the  extension 
of  my  kingdom.”  We  have  no  further 
account  of  this  young  man.  The  words 
of  Jesus  may  have  taken  root  and  borne 
fruit  in  after  days.  It  seems  pleasant  to 
think  that  this  one,  whom  Jesus  loved^ 
and  toward  whom  he  may  have  had  pur- 
poses of  mercy,  did  afterward  repent, 


and  live  a life  of  self-denial  in  his  ser- 
vice. But  still  we  cannot  rid  ourselves 
of  the  thought  that  this  was  the  deci- 
sive time  in  his  existence,  when  by  his 
decision  he  lost  his  soul. 

23.  Jesus  discourses  on  kiches,  oc- 
casioned by  the  incident  which  had  just 
occurred.  Jesus  looked  round. 
Mark  especially  notices  the  looks  and 
gestures  of  Jesus,  ver.  21  ; ch.  3 : 5, 
34  ; 5 : 32.  Hoav  hardly,  etc.  With 
what  difficulty  shall  a rich  man  become 
the  subject  and  attain  the  blessings  and 
honors  of  the  new  dispensation,  here 
and  hereafter  ! With  what  difficulty 
shall  they  be  saved  ! 

24.  Astonished  : filled  with  amaze- 
ment. AnsAveretn  again.  To  their 
thoughts  rather  than  to  their  words. 
Children.  An  appellation  of  affec- 
tion indicating  a desire  to  comfort  and 
enlighten.  This  tender  answer  is  pre- 
served only  by  Mark,  and  explains  our 
Savior’s  meaning  in  the  previous  decla- 
ration. They  that  trust  in  riches. 
The  disciples  seem  to  have  mistaken 
his  meaning,  and  Jesus  informs  them 
that  it  is  not  a man’s  property  but  his 
trust  in  them  that  renders  salvation  so 
difficult  to  a rich  man.  Kiches  are  apt 
to  produce  self-indulgence  and  self- 
sufficiency,  lead  those  who  have  them 
to  fix  their  hearts  upon  them,  and  rely 
on  them.  It  is  only  as  they  renounce 
their  trust  in  them  that  they  can  be 
saved.  But  how  difficult  to  do  this 
is  seen  in  the  next  verse. 

2.5.  Jesus  now  in  the  most  emphatic 
manner  reiterates  the  extreme  difficulty 
of  a rich  man  entering  his  kingdom. 
It  is  easier  for  a camel  ... 
the  eye  of  a needle.  A strong  pro- 
verbial expression.  Instead  of  camel, 


192 


MARK  X. 


A.D.  80. 


26  into  the  kingdom  of  God.  And  they  were  aston- 
ished out  of  measure,  saying  among  themselves, 

27  Who  thp  can  be  saved  ? And  Jesus  looking  upon  r joh  42  2*  Jer 

them  saith.  With  men  it  is  impossible,  but  not  with  32.  17  ; Mt.  19! 
God : for  with  God  all  things  are  possible.  ^ ^ 5 S'?. 

28  «Then  Peter  began  to  say  unto  him,  Lo,  we  have  *i8l^‘2a^‘ 


some  have  supposed  here  a Greek  word, 
meaning  anchor  rope.  This  supposition, 
however,  is  entirely  groundless.  Others 
have  asserted  that  eye  of  a needle  was 
used  to  designate  a low  gate,  through 
which  a camel  could  not  pass  unless  his 
load  was  taken  oif.  The  assertion  is 
fanciful  and  precarious.  Such  explana- 
tions have  been  invented  in  order  to 
get  rid  of  the  seeming  difficulties  con- 
nected with  the  plain  meaning  of  this 
passage.  The  Arabs  have  a proverb  of 
an  elephant  going  through  a needle’s 
eye.  Lightfoot  refers  to  instances  in 
the  Talmud  of  similar  proverbial  ex- 
pressions in  regard  to  the  elephant.  In 
Matt.  23  : 24  we  have  the  figure  of 
swallowing  a camel.  The  passage,  there- 
fore, is  in  harmony  with  the  Oriental 
modes  of  conception  and  proverbial 
language.  Compare  also  Jer.  13  : 23. 
It  is  a hyperbolical  proverb,  expressing 
the  greatest  conceivable  difficult}",  the 
greatest  human  impossibility  of  a rich 
man  entering  Christ’s  kingdom.  In  the 
light  of  the  preceding  verse  the  rich 
man  means  one  who  trusts  in  riches, 
and  implies  the  difficulty  of  renouncing 
this  trust.  “It  is  easier  for  a camel  to 
go  through  the  eye  of  a needle  than 
for  a rich  man  to  cast  off  Ms  trust  in 
riches.^'* — Wesley.  Humanly  speaking, 
riches  and  trust  in  them  are  insepara- 
ble. 

26.  Astonished  out  of  measure. 

They  were  before  astonished  (ver.  24), 
but  now  at  Christ’s  emphatic  repetition 
of  the  same  truth,  they  are  exceedingly^ 
or  excessively  amazed.  Among  them- 
selves. To  one  another.  Who  then 
can  be  saved  ? An  abrupt  question 
of  strong  surprise.  Quick  as  thought 
the  disciples  generalized  the  class  of  the 
rich,  or  of  those  that  tru,sted  in  riches. 
They  saw  that  the  desire  and  love  of 
riches  were  so  common  among  men, 
and  also  the  trust  in  them,  both  of  those 
who  had  them,  and  those  who  were 
striving  to  obtain  them,  as  to  seemingly 
render  the  Savior’s  declaration  of  al- 
most universal  application,  and  they 
exclaim,  “Who,  then,  can  be  saved?” 


Their  carnal  views  of  a temporal  king- 
dom, in  which  there  would  be  great 
power  and  wealth,  doubtless  made  the 
declaration  of  Jesus  the  more  amazing 
and  difficult  to  their  minds. 

27.  And  Jesus  looking  upon 
them^  with  compassion,  and  to  give 
greater  force  to  what  he  was  about  to 
say.  See  on  ver.  23.  With  men 9 im- 
possible. It  is  a human  impossibili- 
ty. It  is  beyond  human  power  for  any 
to  be  saved,  and  especially  those  who 
are  surrounded  with  the  dangers  and 
the  difficulties  of  wealth.  W ith  God 
all  things  are  possible.  He  can 
break  the  spirit  of  covetousness,  change 
the  heart,  and  make  the  rich  humble, 
believing,  self-denying  and  obedient ; 
so  that  they  shall  trust  in  God,  rather 
than  in  their  possessions,  love  him  su- 
premely, and,  consecrating  all  to  his 
service,  act  only  as  stewards,  ch.  9 : 23. 
The  answer  is  general.  Ml  things  are 
possible,  thus  including  the  conversion 
and  salvation  of  the  rich  as  well  as  of 
the  poor. 

28.  Peter  began  to  say  at  once, 
but  only  began,  in  behalf  of  himself 
and  the  other  apostles.  According  to 
the  highest  critical  authorities  them 
should  be  omitted.  Lo.  Behold,  look 
at  our  case.  We  have  left  all ; when 
you  called  us  we  left  all,  our  property 
and  business,  and  followed  thee,  as  per- 
sonal attendants,  ch.  1 : 16-20 ; ch.  2 : 
14.  This  declaration  of  Peter  was  sug- 
gested by  the  command  of  Jesus  to  the 
young  man,  “Sell  whatsoever  thou 
hast,”  etc.  (ver.  21),  and  his  discourse 
on  the  difficulty  of  rich  men  attaining 
salvation.  We  are  not  to  regard  it  as 
a boast,  for  that  would  have  called  forth 
a different  answer  from  Jesus.  It  seems 
to  have  been  an  anxious  inquiry  regard- 
ing themselves,  whether  they  had  com- 
plied with  what  w"as  required.  They 
had  forsaken  all.  None  of  them  w"as 
rich ; yet  they  had  broken  many  fond 
ties  and  made  many  great  sacrifices. 
James  and  John,  sons  of  Zebedee,  had 
hired  servants,  ch.  1 : 20  ; Matthew  was 
a man  of  some  property,  Luke  5 : 29. 


A.D.  30. 


MARK  X. 


193 


29  left  all,  and  have  followed  thee.  And  Jesus  an- 
swered and  said,  Verily  I say  unto  you.  There  is  no 
man  that  hath  left  house,  or  brethren,  or  sisters,  or 
father,  or  mother,  or  wife,  or  children,  or  lands,  for 

30  my  sake,  and  the  gospel’s,  ‘ but  he  shall  receive  an  * 2 Chr.  25. 9 ; Lk. 
hundredfold  now  in  this  time,  houses,  and  brethren, 

and  sisters,  and  mothers,  and  children,  and  lands, 
with  persecutions ; and  in  the  world  to  come  eternal 

31  life.  " But  many  that  are  first  shall  be  last ; and  the  " JJV  13  ’ 

last  first.  Ko.  9. 30. 


But  they  had  left  their  occupation  and 
property,  renounced  the  world  and 
entered  upon  a life  of  self-denial,  and 
had  become  disciples  of  Jesus  and  his 
constant  attendants.  Peter  honestly 
and  briefly  states  this,  and  wishes  to 
know  something  of  their  future  lot. 
Matthew  (19  : 27)  adds  that  Peter  said 
further,  ‘‘  What  shall  we  have  there- 
fore?” referring  to  the  promise  of  Jesus, 
“ Thou  shalt  have  treasure  in  heaven.” 
He  wished  to  know  what  should  befall 
to  them,  what  should  be  their  portion, 
and  whether  they  could  surely  claim 
the  promise  to  tliemselves.  Peter  in- 
deed seems  to  be  looking  too  much 
after  reward  ; and  he  has  low  views  of 
Christ’s  kingdom;  but  he  asks  in  so 
much  faith,  love  and  devotion,  that 
Jesus  graciously  answers  it  without 
reproof. 

29.  The  answer  of  Jesus.  This  an- 
swer consists  of  three  parts:  First,  a 
special  promise  to  the  twelve.  This  is 
only  given  by  Matthew  (19  : 28) ; 
second,  a general  promise  to  all  be- 
lievers, vers.  29,  30 ; third,  a prover- 
bial fact  in  regard  to  the  final  distri- 
bution of  rewards.  Notice,  as  Mark 
omits  the  portion  of  the  inquiry, 
“What  shall  we  have  therefore?” 
(Matt.  18  : 27),  so  does  he  also  omit  the 
first  part  of  Christ’s  answer. 

No  man.  No  one,  whether  an  apos- 
tle or  not.  That  hath  left  house, 
etc.  Rather,  That  left  house^  etc.,  refer- 
ring specially  to  the  past,  yet  by  impli- 
cation to  all  who  should  do  so  in  the 
future.  Brethren  or  sisters,  etc. 
It  has  been  remarked  that  the  family 
relations  are  in  the  order  in  which  they 
would  be  forsaken.  For  my  sake 
and  the  gospel’s.  Not  only  for  his 
sake  while  in  this  world,  but  also  for 
the  sake  of  the  glad  tidingx^  even  though 
separated  from  him.  Luke  has  (18  : 29) 
“for  the  kingdom  of  God’s  sake.” 


Christ  is  represented  in  his  gospel  and 
in  his  kingdom.  He,  his  truth  and  his 
cause,  are  one. 

80.  But  he  shall  receive,  just  as 
surely  as  that  he  forsook.  A hundred- 
fold. A popular  expression  of  a vast 
proportion.  Luke  (19  : 80)  expresses 
the  same  idea  by  “manifold  more.” 
Now  in  this  time,  in  this  world,  in- 
cluding the  time  in  which  the}-^  were 
living,  in  contrast  to  the  Avorld 
to  come.  He  shall  receive  many 
times  more  real  good  in  this  life  on 
earth  than  all  he  renounced  for  Christ, 
Matt.  5 : 5 ; 1 Cor.  3 : 20-28  ; 1 Tim. 
4 : 8.  Brethren^  sisters,  mothers,  etc., 
spiritual  relatives,  Rom.  16  : 18  ; 1 Cor. 
4 : 14-17 ; 2 Cor.  6:13;  Gal.  4 : 19. 

Wives  are  not  added,  on  the  ground 
of  propriety.  ” — Bengel.  With  perse- 
cutions ; with  them  and  in  the  midst 
of  them.  And  these  were  not  their 
least  treasure  in  this  life.  Matt.  5 : 12  ; 
Rom.  5:3;  Heb.  12  : 6 ; 1 Pet.  1 : 6. 
This  reference  to  persecutions,  which 
is  recorded  only  by  Mark,  shows  that 
the  blessings  of  which  Jesus  is  speak- 
ing are  chiefly  spiritual.  In  addition  to 
this  he  shall  inherit  eternal  life,  an 
everlasting  state  of  holy  and  happy 
existence.  Life  here  means  not  merely 
existence,  but  existence  in  its  right 
relation  to  God  and  truth,  hence  holy 
and  happy  existence.  As  physical  life 
consists  in  a certain  connection  of  soul 
and  body,  so  spiritual  life  in  a certain 
connection  of  the  soul  with  God.  Thus 
the  reward  commences  in  this  world, 
but  has  its  great  realization  in  the  world 
to  come. 

31.  Jesus  now  announces  in  prover- 
bial language  a fact  in  regard  to  these 
rewards,  which  would  serve  to  arouse 
their  zeal,  faith  and  humility,  and  at 
the  same  time  check  any  wrong  and 
worldly  spirit.  First.  First  in  time 
of  their  calling,  in  their  own  estima- 


194 


MARK  X. 


A.D.  30. 


Jesus  a third  time  foretells  his  sufferings^  deaths  and 
resurrection. 


32  ^ AND  they  were  in  the  way  going  up  to  Jerusa- 
lem; and  Jesus  went  before  them:  and  they  were 
amazed;  and  as  they  followed,  they  were  afraid, 
y And  he  took  again  the  twelve,  and  began  to  tell 

33  them  what  things  should  happen  unto  him,  saying^ 
Behold,  we  go  up  to  Jerusalem;  and  the  Son  of  man 


* m.  20.  IT ; Lk. 
18.  31. 


y ch.  8.  31 ; 9.  31 ; 
Lk.  9.  22;  18.31; 
Ac.  13.  27;  Ja.. 
5.  0. 


tion,  and  in  the  enjoyment  of  privileges 
and  blessings.  Shall  be  last;  in  re- 
ceiving their  rewards,  in  Christ’s  esti- 
mation, and  in  the  scale  of  linal  joy 
aiid  blessedness.  Jesus  would  teach 
his  disciples  that  God  will  exercise  his 
sovereign  pleasure,  not,  liowever,  with- 
out good  reasons,  in  tlie  distribution  of 
rewards.  They  must  not  suppose  that 
because  they  and  others  are  first  in  the 
time  of  their  calling  into  the  kingdom, 
and  in  their  privileges,  that  therefore 
they  will  be  necessarily  first  in  honors 
and  rewards.  They  are  to  be  faithful 
and  earnest,  committing  themselves 
and  their  own  final  disposal  to  him 
whose  right  it  is  to  dispose  heavenly 
honors,  and  who  will  do  it  righteously 
and  graciously,  ch.  20  : 23  ; Rev.  3 : 21. 
This  truth  Jesus  illustrated  by  the  pa- 
rable of  the  Laborers  in  the  Vineyard, 
which  is  recorded  only  in  Matthew, 
20  : 1-16. 

32-34.  Jesus  foretells,  the  third 

TIME  AND  MORE  FULLY,  HIS  SUFFERINGS, 
DEATH  AND  RESURRECTION.  Matt.  20  : 
17-19;  Luke  18:31-34.  Mark  is  the 
most  copious;  Matthevv  the  briefest. 
The  section  presents  a good  illustration 
of  the  way  in  which  three  independent 
narrators  relate  the  same  event. 

32.  In  the  way.  Com]:>are  vcr.  17. 
We  have  the  indications  of  a continu- 
ous journey,  though  it  might  be  inter- 
rupted by  discourses  and  possibly  mi- 
racles. Jesus  seems  not  to  have  made 
his  miraculous  power  prominent  in  this 
last  journey.  At  its  commencement  he 
wrought  cures  (Matt.  19  : 2),  and  also 
near  its  close  healed  the  blind  men  at 
Jericho,  ver.  46.  But  of  other  miracles 
we  have  no  account.  Ciloing  up  to 
Jerusalem ; to  attend  the  feast  of 
the  Passover.  Jesus  was  probably  in 
Perea  near  the  ford  of  the  Jordan  ; pos- 
sibly he  had  just  passed  over  into 
Judea.  To  have  predicted  his  approach- 
ing sufferings,  just  as  he  was  nearing  or 
entering  Judea,  would  also  be  most 


timely.  Jerusalem  is  about  four  thou- 
sand feet  higher  than  the  valley  of  the 
Jordan.  It  could  well  be  said  that  he 
was  going  up  to  Jerusalem,  2 Sam.  19  : 
34.  Jesus  was  going  before  them. 
He  was  at  their  head,  leading  them  for- 
ward and  outstripping  them.  There 
appears  to  have  been  something  in  his 
gait,  a deep  solemnity,  a determination 
and  an  eagerness  which,  under  the  cir- 
cumstances, amazed  his  disciples. 
They  wei  e struck  with  awe,  and  proba- 
bly filled  with  dark  foreboding,  at  see- 
ing him  press  so  eagerly  forward  to- 
ward Jerusalem,  the  seat  of  his  bitter- 
est foes,  where  the  Jews  had  sought  to 
stone  him  (John  11  : 8),  and  the  chief 
priests  and  Pharisees  were  counseling 
to  put  him  to  death,  John  11  : 53-57. 
Though  reluctant,  they  followed  af- 
ter, but  were  afraid  both  for  him  and 
themselves. 

Took  again  the  twelve,  a]^art 
from  the  others,  Avho  were  journeying 
with  them,  as  on  previous  oecasions,  to 
converse  with  them  contidentially.  Be^- 
gan  to  tell,  etc.  He  began  again  to  re- 
late what  he  had  twice  before  told  them 
(ch.  8 : 31 ; 9 : 31),  besides  other  intima- 
tions, ch.  9:  12;  Matt.  10  : 38;  12  : 40  ; 
John  2:19,  3 : 14.  But  now  he  speaks 
more  fully.  1.  Before  he  had  told  them 
that  he  must  sufier  ; now  he  tells  them 
that  he  is  to  suffer  at  the  coming  visit 
at  Jerusalem.  2.  Before  he  had  fore- 
told in  general  terms  his  betrayal ; now 
he  foretells  a double  betrayal  or  deli- 
vering up:  first,  to  the  chief  priests,  and 
second,  by  them  to  the  Gentiles.  3. 
Before  he  had  foretold  his  death  ; now 
he  more  particularly  describes  his 
death,  especially  by  crucifixion,  ver. 
34  ; Matt.  20  : 19. 

33.  He  commences  this  solemn  com- 
munication with  Behold,  by  which 
he  would  call  the  particular  attention 
of  his  disciples  to  what  he  was  about  to 
foretell,  to  them  still  strange  and  sur- 
prising. We  go  up  to  Jerusalem. 


A.D.  30. 


MARK  X. 


195 


shall  be  delivered  unto  the  chief  priests,  and  unto 
the  scribes ; and  they  shall  condemn  him  to  death, 

34  and  shall  deliver  him  to  the  Gentiles:  ^and  they  8,13; 

shall  mock  him,  and  shall  scourge  him,  and  shall 

spit  upon  him,  and  shall  kill  him:  and  the  third 
day  he  shall  rise  again. 

Request  of  James  and  John;  and  our  Lord’' s reply, 

35  '‘AND  James  and  John,  the  sons  of  Zebedee, 

come  unto  him,  saying.  Master,  we  would  that  thou  ’ 

shouldest  do  for  us  whatsoever  we  shall  desire. 


More  exactly,  Wears  going^  etc.  See 
on  preceding  verse.  Jerusalem  was  also 
morally  elevated,  John  2 : 13  ; Acts  15  : 
2;  Gal.  2 : 1,  2.  Shall  be  delivered, 
with  evil  intent.  The  Greek  word  is 
used  by  classic  writers  in  cases  of  ac- 
tual treachery,  and  is  often  translated 
in  the  Gospels,  hetraij^  ch.  14 : 42  ; Matt. 
26  : 21;  Luke  22  : 48;  John  6 : 64. 
Chief  priests  and  scribes*  The 
Sanhedrim,  the  highest  civil  and  ec- 
clesiastical court  of  the  Jews.  See  on 
ch.  1 : 22 ; 8 : 31.  They  shall  con- 
demn him  to  death*  The  Sanhedrim 
could  pass  sentence  of  death,  but  the 
Roman  governor  alone  had  the  power 
of  executing  the  sentence.  Shall  de- 
liver him.  The  same  word  in  the  ori- 
ginal as  above.  Thus  Jesus  predicts  a 
twofold  delivering  up^  or  betrayal : first, 
by  one  of  liis  own  followers;  second, 
by  the  highest  court  of  his  own  nation. 
To  the  Gentiles ; for  the  execution 
of  the  sentence.  The  Greek  word  for 
Gentiles  literally  means  nations,  that  is, 
all  nations  besides  the  Jews,  and  is  very 
nearly  equivalent  to  our  heathen.  It  is 
here  referred  particularly  to  the  Ro- 
mans, to  Pilate  and  the  Roman  soldiers, 
ch.  15  : 1 ; Matt.  27  : 27;  John  19 : 23. 

34.  This  verse  describes  what  the 
Gentiles  would  do  after  Jesus  should 
be  delivered  to  them.  This  does  not 
exclude  the  idea  of  the  Jews  aiding 
them  in  casting  contempt  u])on  him 
and  ill-treating  him.  Mock  him*  See 
the  fulfillment  recorded  in  ch.  15 : 16- 
21.  Scourge  him*  See  ch.  15  : 15. 
Spit  upon  him*  See  ch.  15  : 19. 
Crucifixion  pro})erly  commenced  with 
scourging,  yet  in  the  Savior’s  case, 
through  the  brutal  cruelty  of  the  sol- 
diery, he  was  mocked  and  spit  upon. 
Shall  kill  him*  See  ch.  15  : 25. 
Matthew  (20  : 19)  alone  records  that  he 


• 

definitely  foretold  at  this  time  that  he 
should  be  crucified.  Yet  his  being  de- 
livered to  the  Gentiles  and  their  scourg- 
ing him  pointed  toward  crucifixion. 
Shall  rise  again*  As  on  the  two 
former  announcements  of  his  death,  he 
foretells  his  resurrection.  This  was  a 
gleam  of  light  which  shone  up  beyond 
the  intervening  darkness.  Without  his 
resurrection,  his  death  would  have 
been  in  vain.  Rather,  Will  rise  again, 
exhibiting  his  own  divine  power  in 
coming  to  life,  in  contrast  with  the 
sufferings  and  death  infiieted  by  men. 

Although  this  pi*ediction  is  so  j)lain 
to  us,  yet  Luke  informs  us  (18  : 34) 
that  “they  understood  none  of  these 
things.”  They  may  have  regarded  his 
language  as  figurative  of  great  ob- 
stacles and  difficulties  in  setting  up  a 
temporal  kingdom.  Or,  possibly,  his 
words  may  have  been  to  them  dark  and 
parabolic  sayings,  which  they  did  not 
attempt  to  understand,  much  less  did 
they  desire  to  understand  in  their  lite- 
ral sense. 

35-45.  The  ambitious  request  of 
James  and  John  ; the  reply  of 
Jesus.  The  displeasure  of  the  other 
ten  apostles  is  excited,  which  leads 
Jesus  to  explain  how  distinction  can 
only  be  attained  in  his  kingdom.  Matt. 
20  : 20-28.  The  accounts  of  Matthew 
and  Mark  are  about  equally  full. 

35.  James  and  John.  See  on  ch. 
3 : 17.  According  to  Mark  these  two 
brethren  make  the  request  for  them- 
selves, which  is  in  entire  harmony  with 
Matthew,  who  says  that  the  mother  of 
Zebedee’s  children  caine  “ with  her 
sons.”  The  mother  probably  made  the 
request,  but  the  sons  doubtless  insti- 
gatedit.  Master,  Ave  would*  Teach- 
er, we  wish,  ov  desire.  Great  importunity. 
Matthew  relates  that  they  “worship- 


196 


MARK  X. 


A.D.  30, 


36  And  he  said  unto  them,  What  would  ye  that  I 

37  should  do  for  you  ? They  said  unto  him,  Grant 
unto  us  that  we  may  sit,  one  on  thy  right  hand,  and 

38  the  other  on  thy  left  hand,  in  thy  glory.  But  Jesus 
said  unto  them.  Ye  know  not  what  ye  ask.  Can  ye 
drink  of  the  cup  that  I drink  of ; and  be  baptized 


ped,”  or  fell  down  with  profound  reve- 
rence before  him. 

Whatsoever  we  shall  desire,  or, 

rather,  i^hall  ask.  They  wish  Jesus  to 
pledge  himself  to  grunt  their  request 
before  he  heard  it.  They  act  as  if  they 
we*re  ashamed  or  afraid  to  ask  it  at 
once.  They  doubtless  remembered  the 
rebuke  that  had  followed  the  conten- 
tion about  precedence,  ch.  9 : 33-37  ; 
and  also  the  rebuke  they  had  received 
when  they  proposed  fire  to  come  down 
from  heaven  and  consume  the  Samari- 
tans who  would  not  receive  Jesus,  Luke 
9 : 52-56.  Compare  Bathsheba’s  circui- 
tous petition  to  Solomon  for  Adonijah, 
1 Kings  2: 20.  Compare  also  Herod’s 
promise  and  Herodias’  request,  ch.  6 : 
23-25. 

36.  But  Jesus  would  not  promise  be- 
foreliand,  but  makes  them  state  their 
question  frankly  and  plainly.  This  was 
not  for  his  own  information,  for  he 
knew  what  was  in  their  hearts  (John  2 : 
25),  but  for  their  good.  He  therefore 
demands,  What  would  ye?  etc. 
What  do  yoic  desire  me  to  do  for  you? 

37.  Grant*  They  desire  him,  as  the 
Messianic  King,  to  give  them  the  two 
Ugliest  places  of  honor  in  his  hing- 
dom.  It  was  a very  improper  request 
made  at  a very  inappropriate  time.  It 
showed  that  they  did  not  understand 
what  Jesus  had  just  told  them  of  his 
sufferings  and  death,  vers.  33,  34.  The 
promise  in  Matt.  19  : 28,  that  the  twelve 
should  sit  on  twelve  thrones  judging 
the  twelve  tribes  of  Israel,  may  have 
suggested  the  idea  of  making  this  re- 
quest. They  thought  that  he  was  about 
to  set  up  his  kingdom  (Luke  19  : 11), 
and  although  they  may  have  foreboded 
difficulties,  yet  they  looked  for  a speedy 
triumph.  Tliey  had  been  depressed 
(ver.  32),  but  the  prediction  of  a resur- 
rection (ver.  34),  which  they  probably 
applied  to  great  deliverances,  and  to 
the  breaking  forth  of  royal  power,  en- 
couraged them  now  to  seek  for  the 
chief  positions  in  that  visible  king- 
dom which  they  thought  was  about  to 


be  set  up  with  a new  and  indestructible 
life. 

Thy  right  hand  • • • thy  left 

hand*  These  were  the  highest,  and 
next  to  the  highest  places  of  honor  in 
Eastern  royal  courts.  Josephus  (vi.  11, 
9)  speaks  of  Jonathan  sitting  on  the 
right  hand  of  Saul,  and  Abner,  the  cap- 
tain of  the  host,  sitting  on  the  left.  So 
in  the  Sanhedrim,  the  vice-president  sat 
on  the  right  hand  of  the  president,  and 
the  referee  or  third  officer  of  rank  on  the 
left.  James  and  John  had,  with  Peter, 
been  selected  for  witnessing  the  raising 
of  Jairus’  daughter  and  the  Transfigu- 
l ation  (ch.  5 : 37  ; 9 :2),  and  John  may 
have  generally  occupied  a place  at  table 
next  to  Jesus,  John  13  : 23.  They  would 
occupy  the  nearest  places  to  Jesus  in 
his  glory,  or  the  royal  splendor  of  his 
earthly  kingdom,  which  thej^  expected 
would  immediately  appear,  Luke  19  : 11. 
Matthew  says  (20  : 21)  “in  tliy  king- 
dom.” Little  did  they  think  that  Jesus 
would  soon  be  crucified  with  robbers 
on  his  right  and  left  hand.  How  keenly 
must  John  have  been  reminded  of  their 
ambitious  request  as  they  stood  before 
the  cross  ! John  19:  26. 

38.  Ye  know  not  what  ye  ask* 
You  know  not  what  these  high  posi- 
tions of  honor  are,  and  you  little  think 
of  the  trials  and  sufferings  necessarily 
connected  with  attaining  them.  They 
understood  not  the  spiritual  nature  of 
his  kingdom,  and  that  its  honors  could 
be  attained  only  through  sufferings. 
Can  ye,  Are  ye  able  to  drink  of  the 
cup,  rather  drink  the  cup,  the  very  cup, 
that  I drink?  The  cup  of  suffering, 
especially  of  internal  suffering,  is  in- 
tended, ch.  14  : 34-36  ; John  18  : 11. 
The  cup  is  a common  figure  in  the  Bible, 
sometimes  representing  joy  (Ps.  16:  5 ; 
23  : 5 ; 116  : 13) ; and  sometimes  sor- 
row, Ps.  11 : 6 ; 75  : 8 ; Isa.  51  : 17  ; Jer. 
25  : 15  ; Rev.  16  : 19. 

Baptized  with  the  baptism  that 
I am  baptized  with*  The  reference 
is  not  to  the  ordinance  of  baptism,  but 
to  the  overwhelming  sufferings  which 


A.D.  CO. 


MARK  X. 


197 


39  with  ^ the  baptism  that  I am  baptized  with  ? And  ^ 

they  say  unto  him,  M^e  can.  And  Jesus  said  unto  ^^ze.  26. 19. 
them,  <^Ye  shall  indeed  drink  of  the  cup  that  I ® John  17. 14 ; Ac. 
drink  of ; and  with  the  baptism  that  I am  baptized 

40  withal  shall  ^^e  be  baptized : but  to  sit  on  my  right 
hand  and  on  my  left  hand  is  not  mine  to  give ; but 

it  shall  he  given  to  them  for  whom  it  is  prepared.  **  John  17.  24. 


Jesus  was  about  to  endure.  The  Greek 
word  haptizo  means  inauerse,  plunge^ 
dip^  and.  figuratively,  luhelni  or  over- 
whelm. See  on  ch.  1 : 4.  Dr.  George 
Campbell,  the  distinguished  Scotch 
Presbyterian  scholar,  translates  the 
phrase,  “ Can  ye  undergo  an  immersion 
like  that  which  I musthindergo  ? ” In 
the  Greek,  and,  indeed,  in  all  lan- 
guages, may  be  found  such  expressions 
as  these : Plunged  in  affliction,  im- 
mersed in  suffering,  overwhelmed  with 
sorrow.  Compare  such  Scriptural  ex- 
pressions for  calamities  and  sufferings 
as  “All  thy  waves  and  billows  have  gone 
over  me  ’ ’ (Ps.  42 : 7) ; “I  am  come  into 
deep  waters  where  the  floods  overflow 
me  ” (Ps.  69  : 2) ; “We  went  through 
fire  and  through  water,”  Ps.  66  : 12. 
The  idea  of  our  Savior’s  language  is. 
Can  ye  endure  the  overwhelming  suf- 
ferings that  I shall  endure?  Thus,  Dr. 
E.  Robinson  {Lexicon  of  New  Testament., 
under  baptism.)^  referring  to  this  pas- 
sage, explains,  “Can  ye  endure  to  be 
overwhelmed  with  sufferings  like  those 
which  I must  endure?”  So  also  01s- 
hausen  on  this  passage  : “ The  figura- 
tive expression,  baptis7n,  involves  at 
once  the  idea  of  a painful  submersion 
(a  dying  to  that  wdiichis  old)  and  also 
a joyful  rising  (a  resurrection  in  that 
which  is  new),  as  Rom.  6 : 3 ff . show's. 
Such  a path  of  suffering  in  order  to  his 
being  made  perfect  (Heb.  5 : 8,  9)  our 
Lord  declared  (Luke  12 : 50)  stood  yet 
before  himself.”  Notice  that  he  was 
even  then  drinking  that  cup  and  under- 
going that  baptism.  As  the  cup  which 
is  drunk  refers  more  especially  to  inter- 
nal sorrow,  so  the  baptism  which  com- 
pletely surrounds  and  covers  over,  re- 
fers more  especially  to  the  external  suf- 
ferings of  persecution  and  crucifixion, 
or  martyrdom,  though  not  excluding, 
but  rather  embodying,  the  mental  an- 
guish connected  with  them. 

39.  We  can,  or.  We  are  able.  An 
expression  of  mingled  sincerity,  earn- 
estness and  self-contidence  ; sliowing, 
on  the  one  hand,  a willingness  and  a 


courage  to  encounter  difficulties  and 
endure  sutlerings,  and  on  the  other,  a 
small  conception  of  what  those  suffer- 
ings were.  Doubtless  they  thought  of 
those  which  would  necessarily  arise  in 
assuming  kingly  power.  They  were 
truly  Sons  of  Thunder  (ch.  3 : 17),  and 
doubtless  felt  ready  for  war  and  fight- 
ing under  Jesus  against  his  enemies. 
Had  the  position  of  the  two  robbers 
crucified  on  either  side  of  Jesus  arisen 
to  their  view',  and  been  offered  them, 
how  would  they  have  shrunk  from  it! 
Ye  shall  indeed  drink  of  the  cup  ; 
driuk  the  cup,  as  in  ver.  38.  You  shall 
indeed  be  called  to  pass  through  such 
sufferings  as  I shall  endure,  and  be  par- 
takers with  me.  And  so  they  were  in 
the  garden,  ch.  14  : 33;  Luke  22  : 45; 
and  through  the  terrible  scenes  of  the 
crucifixion,  ch.  14  : 27,  50;  John  19  : 
26.  They  endured  not  the  same  but 
similar  sufferings ; and  the  special  ful- 
fillment of  this  prediction  may  be 
found  in  their  later  history.  James  w'as 
the  first  martyr  among  the  apostles,  and 
slain  with  the  sword  by  Herod,  A.D. 
44,  Acts  12:  2.  John  was  the  last  sur- 
vivor of  the  twelve,  and  by  his  long 
life  of  trials  and  persecutions  for 
Christ’s  sake  moi-e  than  equaled  the 
suffering  of  actual  martyrdom.  His 
being  scourged  by  the  Jew's  (Acts  5 : 40), 
and  his  banishment  by  the  Romans  to 
Patmos,  give  us  a glimpse  of  the  hatred 
and  persecution  which  he  must  have 
endured.  The  cup  and  the  bajitismfind 
their  fulfillment  in  these,  witliout  hav- 
ing recourse  to  the  tradition  that  atone 
time  he  was  plunged  into  a cask  of 
boiling  oil,  by  which  he  w'as  refreshed 
instead  of  destroyed,  and  at  another, 
that  he  drank  a cup  of  poison  without 
injury. 

40.  And  on  my  left.  Accordingto 
the  highest  critical  authorities,  or  ou 
the  left.  Is  not  mine  to  give,  etc. 
Rather,  Is  not  mine  to  give,  but  is  for  those 
for  wlarm  it  has  been  prejmred.  It  has 
already  been  decided,  even  from  the 
foundation  of  the  world  (Matt.  25  : 34  ; 


198 


MARK  X. 


A.D.  30. 


41  ®And  when  the  ten  heard  they  began  to  be  ®Mt.  20.  24. 

42  much  displeased  with  James  and  John.  But  Jesus 

called  them  to  him^  and  saith  unto  them,  ^ Ye  know  ^Lk.  22.25. 
that  they  which  are  accounted  to  rule  over  the  Gen- 
tiles exercise  lordship  over  them;  and  their  great  ^ gg ’ 2^5 i 

43  ones  exercise  authority  upon  them,  s But  so  shall  lio.  12!2.  ' * ’ 


Epb.  1 : 4),  who  shall  enjoy  these 
honors.  It  was  not  for  Jesus  to  bestow 
them  then,  nor  to  change  the  arrange- 
ment already  made.  Neither  did  it  be- 
come him  to  inform  them  whether  it 
was  assigned  to  them  or  to  others  ; for 
it  had  been  prepared  according  to  the 
principles  of  the  divine  government,  in 
which  God’s  sovereignty  and  man’s  free 
agency  harmonize.  According  to  those 
principles,  they  who  enjoy  these  honors, 
should  also  partake  of  his  sufferings 
(vers.  20-28 ; 2 Tim.  2 : 12)  ; and,  ac- 
cording to  them,  Jesus,  who  was  one 
with  the  Father,  should  also  dispose  of 
the  honors  of  his  kingdom,  John  5 :19- 
23  ; Luke  22  : 29 ; Rev.  3 : 21.  A very 
ancient  and  common  interpretation  is 
to  take  hut  in  the  sense  of  except^  “ It  is 
not  mine  to  give  except  to  those  for 
whom  it  is  prepared.”  But  this  cannot 
be  philologically  sustained.  Matthew 
adds  “of  my  Father,”  ])ointingto  God, 
the  Father,  as  the  Great  Author  of  the 
arrangements  and  gifts  of  redemption, 
John  3 : 16. 

41.  When  the  ten  heard  it,  or 

rather,  hearbig  it,  what  the  two  brethren 
had  desired  and  the  answer  of  Jesus. 
It  seems  from  the  language  that  the  ten 
other  apostles  not  merely  heard  of  it 
afterward,  but  were  actually  present 
and  witnessed  the  transaction.  Very 
probably  they  came  up  while  the  inter- 
view was  going  on.  They  may  have 
heard  the  answer  of  Jesus,  and,  by  in- 
quiry at  once,  the  request  that  had  just 
been  made.  Much  displeased*  They 
had  feelings  of  mingled  grief  and  in- 
dignation. Compare  ver.  14.  The  same 
emulation  which  prompted  the  request 
of  the  two  now  arouses  the  displeasure 
of  the  ten,  and  needed  correcting. 
Hence  the  ten  only  began  to  exercise 
great  displeasure,  when  Jesus  arrested 
it,  by  teaching  them  all  a better  way. 

42.  But.  And.  Jesus  called 
them  to  him;  very  ])robably  all  the 
apostles,  but  especially  the  ten,  who 
were  at  least  a little  apart  from  Jesus 
while  indulging  in  their  jealous  and  an- 
gry feelings.  They  who  are  ac- 


counted to  rule  over  the  Gen- 
tiles. They  do  not  rule,  for  God  only 
rules  ; but  they  seem  to  themselves  to 
rule,  and  they  are  recognized  or  acknoio- 
ledged  as  rulers  by  others.  Compare  tlie 
similar  phrase  in  Gal.  2 : 9.  “Who 
seemed  (were  recognized  or  reputed)  to 
be  pillars.”  Gentiles.  Heathen  na- 
tions. See  on  ver.  33.  Exercise  lord- 
ship  over  them*  Lord  it  over  them  ; 
ruling  in  an  imperious  and  oppressive 
manner,  1 Pet.  5 : 3.  Their  great 
ones.  Their  great  men,  their  nobles, 
chief  in  rank  and  power.  iExercise  au- 
thority ; arbitrarily.  The  verb  in  the 
original  is  somewhat  stronger  than  the 
one  in  the  preceding  clause.  Both 
verbs,  however,  represent  the  power 
which  rulers  were  accustomed  to  exer- 
cise in  coercing  or  restraining  their 
subjects.  But  kings  were  often  out- 
stripped in  their  oppression  by  the 
nobles  and  governors  under  them. 
Them.  The  Gentiles. 

43.  But  so  it  shall  not  be,  etc. 
According  to  the  oldest  and  best  manu- 
scripts, But  not  so  is  it  among  you  ; not  so 
is  it  in  my  kingdom  which  already  exists 
in  and  among  you,  Luke  17  : 20,  21.  My 
ministers  and  great  ones  are  not  to  ex- 
ercise civil  power  or  authority  over  their 
brethren  ; neither  are  they  to  lord  it 
over  God’s  heritage,  1 Pet.  5 : 3.  They 
are  not  to  seek  after  greatness  by  exer- 
cising power  and  authority,  but  through 
eminent  services  and  self-denials.  But 
whosoever  will  be  great.  But 
ivJiosoever  uould  become  pre-eminent 
among  you.  Shall  be  your  minis- 
ter. Your  waiter,  attendant,  one  who 
ministers  to  you.  The  word  in  the  ori- 
ginal was  applied  to  one  who  served  or 
waited  on  another,  principally  at  table, 
and  who  was  not  a slave.  It  was  after- 
ward applied,  among  Christians,  offi- 
cially to  deacons,  1 Tim.  3:8.  Of  its 
use  in  the  New  Testament,  Dr.  Conant, 
on  Matt.  20  : 26,  says  : “One  who  min- 
isters to  another  or  others ; either  in 
waiting  on  guests  at  table  (John  2 : 5,  9; 
compare  the  verb  in  Luke  22  : 27) ; or  as 
a distributor  of  alms  (compare  the  use 


A.D.  30. 


MARK  X. 


199 


it  not  be  among  you : but  whosoever  will  be  great 

44  among  you,  shall  be  your  minister : and  whosoever 
of  you  will  be  the  chiefest,  shall  be  servant  of  all. 

45  For  even  ^ the  Son  of  man  came  not  to  be  ministered 
unto,  but  to  minister,  and  ‘ to  give  his  life  a ransom 
for  many. 


hJohn  13.  14; 

Phil.  2.  7. 
i Mt.  20.  28;  1 Tim. 
2.  6;  Tit.  2.  14. 


Healing  of  hlind  Bartimceus  near  Jericho. 

46  ^AND  they  came  to  Jericho.  And  as  he  went  ‘'Mt.  20.  29;  Lk. 
out  of  Jericho  wdth  his  disciples  and  a great  num- 
her  of  people,  blind  Bartimseus,  the  son  of  Timaeus, 


of  the  noun  and  verb  in  Acts  6:1,  2) ; 
or  as  a magistratein  administering  jus- 
tice (Rom.  13  : 4) ; or  as  an  attendant 
on  the  person  of  a sovereign,  to  execute 
his  commands  (Matt.  22:  13)  ; or  as  one 
who  furthers  or  promotes  a thing  {min- 
ister of  Gal.  2 : 17) ; or  as  a religious 
teacher,  dispensing  knowledge  of  sav- 
ing truth  (1  Cor.  3 : 5).”  Jesus  teaches 
that  they  wlio  would  become  great 
must  in  humility  engage  in  a service  of 
love  and  in  doing  good. 

44.  Whosoever  will  be  the 
chiefest ; vjould  become  first  among 
you.  James  and  John  had  sought  the 
first  and  second  honors  of  his  king- 
dom ; he  now  points  out  the  way  to 
become  great  and  first  among  his  follow- 
ers. Servant  of  all.  The  word  here 
translated  servant  was  the  usual 
name  of  a bondman  or  slave^  and  was 
thus  a stronger  word  than  that  trans- 
lated minister  in  the  preceding  verse, 
denoting  a humbler  service.  Though 
it  was  generally  applied  to  involuntary 
service,  it  is  often  applied,  as  here,  to 
that  which  is  voluntary,  Rom.  6 : 16; 
Eph.  6 : 6 ; 2 Pet.  1 : 1.  He  who  would 
be  first,  let  him  engage  in  the  humblest 
service,  and  in  the  most  self-deny- 
ing labors.  Compare  on  ch.  9 : 35. 

45.  For  even.  Jesus  illustrates  and 
enforces  this  precept  and  principle  by 
his  own  example.  He,  the  King  of  his 
kingdom,  the  Head  of  the  church,  the 
elder  brother,  voluntanly  entered 
upon  the  greatest  humiliation  and  the 
most  humble  and  self-denying  service, 
Phil.  2 : 7-11.  Son  of  man.  The 
Messiah.  See  on  ch.  2 : 10.  Came 
not  to  be  ministered  unto.  lie 
took  the of  a servant  when  became 
into  the  world  to  save  men  (Phil.  2 : 7). 
He  came  not  to  be  waited  upon  and 
served  by  others,  but  to  serve  and  wait 
upon  others.  Compare  John  13  : 4,  5. 


This  Avas  true  of  his  Avhole  life.  But, 
in  addition,  at  its  elose  he  gave  his 
life  a ransom ; his  miiiislration  to 
and  for  others  extended  even  to  the  giv- 
ing up  of  life ; it  culminated  in  becom- 
ing obedient  unto  death,  Phil.  2:8.  A 
ransom  was  the  price  paid  to  redeem 
one  from  death  (Exod.  21  : 30)  or 
from  slavery.  Lev.  25  : 51.  Men  are 
slaves  to  sin,  dead-  in  trespasses  and 
sin,  and  condemned  to  eternal  death. 
Christ  came  to  give  his  life  (John  10  : 
18),  which  was  not  forfeited  by  sin,  a 
ransom  for,  in  the  steady  of  many.  He 
gave  his  life  in  their  place  as  a 
sul)stitute.  His  death  was  a substi- 
tution for  their  death.  Many.  The 
multitude  of  the  redeemed.  Rev.  5:9; 
7 : 4,  9.  Many  is  in  contrast  to  the  one 
life  which  he  gave,  Rom.  5 : 15,  17,  19. 
Here  those  are  referred  to  who  shall  en- 
joy the  elRcacy  of  the  ransom,  who  shall 
be  actually  redeemed,  ch.  14  : 24.  In 
1 Tim.  2 : 6,  7'ansomfor  all  (in  behalf  of 
all),  the  relation  of  Christ’s  atonement 
and  death  to  all  men,  its  sufRciency  and 
its  free  ofifer  to  all,  is  presented,  feom. 
5 : 18. 

46-52.  Blind  Bartim^us  healed 
NEAR  Jericho.  Matt.  20  : 29-34  ; Luke 
18  : 35-43.  Mark  again  is  the  fullest, 
most  vivid,  and  enters  most  into  details. 
Matthew  is  the  briefest,  yet  alone 
notices  that  there  were  two  blind  men. 
Luke  (18  : 43)  alone  records  the  effect 
of  the  miracle  on  the  people. 

46.  They  came  to  Jericho.  As 
they  were  pursuing  the  journey  which 
is  related  in  this  chapter.  Having 
crossed  the  Jordan  from  Perea,  Mark 
gives  vividness  to  his  narrative  by  say- 
ing, “ They  come  to,”  or  “ into  J(‘rieho.” 
Jericho  signifies  ihQf'agrantplace^  and 
was  a city  of  Benjamin  (Josh.  18  : 21), 
situate  about  eighteen  miles  northeast 
of  Jerusalem,  and  seven  miles  west  of 


200 


MARK  X. 


A.D.  30. 


the  Jordan.  It  was  founded  probably 
after  the  destruction  of  Sodom,  called 
“ the  city  of  palm-trees  ” (Deut.  34  : 3), 
and  famous  for  its  roses  and  balsam.  It 
was  the  first  city  in  Canaan  taken  and 
destroyed  by  Joshua  (Josh.  6 : 24-26), 
rebuilt  five  hundred  years  afterward 
by  Hiel  (1  Kings  16  : 24),  and  became 
distinguished  for  its  sciiool  of  the  pro- 
phets, and  as  the  residence  of  Elisha, 
2 Kings  2 : 18.  Meanwhile  a new  Jeri- 
cho appears  to  have  been  built  on  a 
neighboring  site,  Judg.  3 : 13  ; 2 Sam. 
10  : 5;  Josephus,  Bell.  Jud.  iv.  8.  2,  3. 
This  seems  to  have  been  the  city  here 
spoken  of.  From  Josephus  and  2 Kings 
2 : 19-22  we  infer  that  the  ancient  city 
stood  near  Elisha’s  fountain,  supposed 
to  be  the  one  now  named  Ain-es-Sultan, 
the  plain  around  which  is  now  strewn 
with  ancient  ruins  and  rubbish.  Near- 
ly two  miles  south  of  this  fountain,  and 
near  the  place  where  the  road  from  Jeru- 
salem enters  the  plain,  and  on  the  banks 
of  Wady  Kelt,  stood  the  modern  city, 
which  Herod  the  Great  adorned  with 
splendid  palaces  and  buildings.  It  lay  in 
the  direct  route  from  Perea  to  Jerusa- 
lem, and  was  second  in  importance  only 
to  Jerusalem  of  the  cities  of  Israel  ; and 
was  the  residence  of  a chief  publican, 
Zaccheus  (Luke  19  : 1),  on  account  of 
the  balsam  trade.  Ancient  ruins  now 
mark  its  site.  Nearly  the  whole  plain 
is  waste  and  desolate,  though  the  soil 
is  good.  Not  a single  palm-tree  is  now 
said  to  remain  of  the  city  of  palms. 
Kihah,  a poor,  miserable  Arab  village 
of  two  hundred  inhabitants,  stands  on 
the  plain,  and  is  about  a mile  and  a half 
nearer  the  Jordan  than  either  the  an- 
cient or  later  Jericho. 

As  he  Avent  out  of  Jericho.  As 
he  teas  going  out  of  Jericho.,  possibly  on 
some  excursion  to  the  immediate  vicin- 
ity, but  probably  on  his  journey  toward 
Jerusalem,  ver.  52;  11  : 1.  With  this 
Matthew  agrees ; but  Luke  says  (18  : 35), 
“As  he  was  come  nigh  unto  Jericho.” 
This  is  regarded  as  one  of  the  most 
difficult  points  in  harmonizing  the  evan- 
gelists. Did  we  know  the  full  particu- 
lars, all  would  be  plain.  Some  little 
circumstances  not  related  might  remove 
all  apparent  discrepancies.  In  our  igno- 
rance of  the  details  of  our  Savior’s 
visit  at  Jericho,  we  may  present  several 
ways  which  have  been  proposed  for 
harmonizing  Luke  with  Matthew  and 
Mark. 

1 . There  was  an  old  and  a neio  Jericho. 


Jesus  may  have  been  leaving  the  one 
and  approaching  the  other.  The  first 
two  evangelists  may  describe  the  for- 
mer act,  while  Luke  describes  the  latter. 
2.  There  may  have  been  two  miracles, 
one  just  before  entering  the  city,  and  one 
as  he  was  leaving  it.  Luke  mentions 
the  former,  and  Mark  the  latter;  but 
Matthew  describes  both  under  one  ac- 
count. 3.  Some  maintain  that  the 
Greek  verb  in  Luke,  rendered  to  come 
nigh^  may  signify  to  he  near.  See  Sep- 
tuagint,  1 Kings  21  : 2 ; Deut.  21  : 3 ; 
Ruth  2 : 20;  2 Sara.  19  : 42;  Jer.  23  : 
23.  Thus,  the  language  of  Luke  may 
mean,  while  he  was  yet  near  the  city, 
including  the  idea  expressed  by  Mat- 
thew and  Mark.  4.  The  language  of 
Mark,  “They  come  to  Jericho,”  may 
imply  that  Jesus  remained  a few  days 
there.  Jesus  would  naturally  visit 
points  of  interest  in  the  vicinity,  for 
example,  the  fountain  of  Elisha,  and 
possibly  spend  his  nights  in  the  country, 
as  he  did  at  Jerusalem.  The  miracle 
might  have  been  performed  when  he 
was  thus  going  out  of  and  returning  to 
the  city.  5.  Bartimaeus  may  have  be- 
sought Jesus  on  his  entering  the  city, 
but  for  some  reason,  possibly  to  test 
his  faith,  he  was  not  answered  ; but  at 
the  departure  of  Jesus  on  the  following 
morning,  with  a companion  he  may 
have  renewed  his  request  and  besought 
Jesus  more  earnestly,  when  both  ob- 
tained a cure.  Luke,  taking  note  of  the 
first  appeal,  may  relate  the  miracle  by 
anticipation.  This  explanation  is  as 
good  as  any.  The  second  and  third  are 
the  least  satisfactory.  No  one  however 
need  stumble  on  an  apparent  discre- 
pancy like  this,  when  we  can  conceive 
of  so  many  ways  of  explaining  it. 

A great  number  of  people.  A 
great  crowd.,  or  nmdtitude.  Jericho 
would  be  full  of  people  who  were  go- 
ing up  to  Jerusalem  to  attend  the  Pass- 
over.  The  number  would  be  greatly 
increased  by  those  coming  from  Galilee 
by  the  way  of  Perea,  to  avoid  passing 
through  Samaria. 

Bartimaeus.  Bar  is  the  Aramaie 
word  for  so7i.  Compare  Bartholomew, 
ch.  3 : 18  ; Barnabas,  Acts  4 ; 36;  Bar- 
jesus.  Acts  13  : 6.  The  blind  man  ap- 
pears to  have  borne  the  name  of  Scni  of 
TUnceus,  not  so  much  from  any  peculiar 
meaning  of  the  word  Tinueus,  as  from 
his  father  who  bore  that  name.  Accord- 
ing to  the  order  of  the  words  in  the 
original,  and  the  highest  critical  author- 


A.D.  30. 


MARK  X. 


201 


47  sat  by  the  highway  side  begging.  And  when  he 
heard  that  it  was  Jesus  of  Nazareth,  he  began  to 
cry  out,  and  say,  Jesus,  tlu>u  son  of  David,  have 

48  mercy  on  me.  And  many  charged  him  that  he 

should  hold  his  peace:  but  he  cried  ^ the  more  a 10;  Jer. 

great  deal.  Thou  son  of  David,  have  mercy  on  me.  ’ ’ 

49  And  Jesus  stood  still,  and  commanded  him  to  be 


ities,  the  passage  should  read,  The  Son 
of  Timceus^  BartimcenSy  a blind  beggar^ 
sat  by  the  way.  It  would  seem  that  Bar- 
timaeus  was  well  known  at  Jericho  and 
afterward  among  Christians.  This 
may  explain  why  Mark  and  Luke  speak 
of  only  one  blind  man,  while  Matthew 
speaks  of  two.  The  former  narrate 
the  miracle  performed  on  the  more 
prominent  individual  and  the  one  gen- 
erally known,  while  they  pass  unnoticed 
that  performed  on  the  other,  who  may 
have  been  a person  of  no  prominence, 
and.  scarcely  known,  or  perhaps  an  en- 
tire stranger  in  that  vicinity.  There  is 
no  contradiction ; for  the  one  does  not 
exclude  the  two,  and  the  two  includes 
the  one.  By  the  highAvay  side. 
By  the  wayside,  probabl}^  the  road  lead- 
ing to  Jerusalem.  Begging.  This 
should  be  omitted  according  to  the  best 
authorities. 

47.  And  when  he  heard  that  it 
Avas,  etc.  Rather,  in  the  life-like  nar- 
rative of  Mark,  And  hearing  that  it  is 
Jesus  the  Nazarene.  The  great  prophet 
of  Nazareth,  the  miracle-worker,  whose 
name  had  become  familiar  to  the  sick 
and  afflicted  of  Palestine.  He  was 
familiarly,  and  also  contemptuously 
known  as  the  Nazarene  ; inhabitant  of 
Nazareth,  ch.  1 : 24  ; 14 : 67.  As  soon  as 
he  heard  who  it  was,  he  began  to  cry 
out,  with  a loud  voice.  He  addresses 
him  not  as  Jesus  the  Nazarene;  his  faith 
takes  hold  of  something  higher  and 
deeper.  In  striking  contrast  he  says, 
Jesus,  thou  son  of  David;  royal 
descendant  of  David  and  successor  to 
his  throne,  the  Messiah,  ch.  12  : 35. 
The  angel  of  the  Lord  had  once  applied 
this  title  to  Joseph,  Matt.  1 ; 20.  It  was 
a popular  designation  of  the  Messiah, 
and  by  the  use  of  it  Bartimaeus  ac- 
knowledged the  Messiahship  of  Jesus. 
The  whole  account  “affords  a striking 
illustration  of  the  earnest  and  perse- 
vering manner  in  which  spiritual  heal- 
ing is  to  be  sought  of  the  Great  Physi- 
cian, of  the  certain  success  of  believing 


application  to  him,  and  of  the  effect 
that  saving  mercy  has  upon  its  reci- 
pient.” Have  mercy  on  me.  Both  a 
confession  of  misery,  unworthiness  and 
helplessness,  and  an  expression  of 
confidence  in  the  ability  and  willing- 
ness of  Jesus  to  help  him.  This  is  the 
essence  of  prayer. 

48.  Charged  him.  Many  rebuked 
him.,  admonished  him  sternly  that  he 
should  be  silent.  They  would  not  have 
Jesus  annoyed  or  interrupted  in  his 
journey ; nor  did  they  care  to  be  dis- 
turbed with  the  cries  of  Bartimaeus. 
They  did  not  probably  object  to  the  title 
Son  of  David.,  for  they  were  doubtless  a 
part  of  those  who  were  expecting  that 
the  kingdom  of  God  would  soon  ap- 
pear (Luke  19:  11),  and  soon  after  ap- 
plied the  same  title  to  him,  ch.  11  : 10 ; 
Matt.  21  : 9.  Such  cries  may  have  seem- 
ed to  them  ill-timed  and  discourteous. 
“ Here,  it  has  been  often  said,  is  the 
history  of  many  a soul.  When  a man 
is  in  earnest  about  his  salvation,  and  be- 
gins to  cry  that  his  eyes  may  be  opened, 
that  he  may  walk  in  his  light  who  is  the 
light  of  men,  when  he  begins  to  de- 
spise the  world  and  to  be  careless  about 
riches,  he  will  find  infinite  hindiances, 
and  these  not  from  professed  ene- 
mies of  the  gospel  of  Christ,  but 
from  such  as  seem,  like  this  multitude, 
to  be  with  Jesus  and  on  his  side.  Even 
they  will  try  to  stop  his  mouth,  and  to 
hinder  an  earnest  crying  to  him.” — 
Tkench,  Miracles.,  pp.  843,  344.  But  the 
rebuke  of  the  multitude  only  aroused 
his  earnestness,  for  he  believed  in  the 
ability  and  willingness  of  Jesus  to  heal 
him.  It  was  a trial  of  faith,  but  his 
faith  was  not  thus  to  be  overcome  ; op- 
position only  developed  it  still  more. 
He  cried  the  more  a great  deal ; 
or  rather,  he  cried  much  the  more.,  or  all 
the  more.,  than  he  did  at  the  first,  and 
on  account  of  opposing  obstacles.  He 
repeated  again  and  again  his  i3lea  for 
mercy. 

49.  And  Jesus  stood  still,  in  his 


202 


MARK  X. 


A.D.  30. 


called.  And  they  call  the  blind  man,  saying  unto 
him,  Be  of  good  comfort,  rise;  he  calleth  thee. 

50  And  he,  casting  away  his  garment,  rose,  and  came 

51  to  Jesus.  And  Jesus  answered  and  said  unto  him, 

What  wilt  thou  that  I should  do  unto  thee  ? The 
blind  man  said  unto  him.  Lord,  that  I might  re- 

52  ceive  my  sight.  And  Jesus  said  unto  him.  Go  thy 

way ; thy  faith  hath  made  thee  whole.  And  im-  “ ch.  5.  34 ; Mt.  9. 
mediately  he  received  his  sight,  and  followed  Jesus 
in  the  way. 


journey,  at  these  believing  and  impor- 
tunate cries ; publicly  recognizing  the 
title,  Son  of  David,  as  applied  to  him- 
self. Commanded  him  to  be  call- 
ed. According  to  the  oldest  and  best 
manuscripts,  Je6iis  stood  still  and  said^ 
Call  him.  A graphic  description  of  a 
wonderful  scene.  Divine  condescension 
and  simplicity  mingle  in  the  sublime 
osture  and  authoritative  command  of 
esus.  It  was  not  only  an  honoring  of 
the  poor  beggar’s  petition,  but  also  a 
rebuke  to  the  multitude  who  would  si- 
lence bis  cries. 

At  once  they  call  the  blind  man, 

the  same  ones,  no  doubt,  who  had  just 
rebuked  him.  Now  they  expect  to  see 
a miracle.  This  was  perfectly  natural 
with  such  a crowd.  Popular  feelings 
often  swing  from  one  side  to  the  other. 
The  language  of  the  people  to  Barti- 
maeus  is  true  to  life,  the  more  eloquent 
and  affecting  from  the  omission  of  all 
conjectures.  Be  of  good  comfort, 
rise,  he  calleth  thee.  Cheer  up, 
take  coui-age  in  thy  heart,  rise  from  the 
place  where  thou  art  sitting,  for,  strange 
and  wonderful  to  say,  he  calls  thee  to 
approach  him.  These  words  of  the 
people  as  well  as  the  next  verse  are 
found  only  in  Mark. 

50.  Casting  away  his  garment, 
throwing  aside  his  upper  garment, 
through  eagerness  and  joy,  that  it 
might  not  hinder  him  a moment  in  his 
movements.  This  has  often  been  used 
as  an  illustration  of  the  way  in  which 
the  sinner  should  cast  aside  whatever 
would  hinder  his  speedy  coming  to 
Jesus,  Phil.  3 : 7-11.  Rose.  According 
to  the  highest  critical  authorities,  leaped 
up  in  haste  and  ex])ectation,  and 
came  to  Jesus  with  the  least  possible 
delay. 

51.  Jesus  answered  his  importunate 
request  by  asking  him  a question. 
Bartimaeus  had  made  a general  petition  ; 


Jesus  would  now  call  forth  his  particu- 
lar and  special  request.  What  wilt 
thou  ? etc.  Faith  seizes  hold  of  par- 
ticular objects  of  desire;  and  the  blind 
man  says,  Lord,  that  I might  re- 
ceive my  sight.  Mabhmd,  that  I may 
look  up.,  or  receive  sight.  Mark  in  the 
original  gives  the  very  word  which  Bar- 
timseus  uttered,  the  Aramaic  word, 
Rabboni,  which  means  my  Master.,  or 
Lord,  being  more  reverential  than  the 
usual  Rabbi,  John  20  ; 16. 

52.  Jesus  now  says.  Go  thy  way, 
implying  that  his  request  was  granted. 
Matthew  alone  ixicords  (20  : 34)  that 
“Jesus  moved  with  compassion  touch- 
ed his  eyes,”  and  Luke  (18  : 42)  that  he 
said,  “ Receive  thy  sight.”  His  faith 
was  sufiicient,  for  Jesus  declares,  Thy 
faith  hath  made  thee  whole,  or 
hath  saved  Lhee  in  respect  to  bodily  blind- 
ness. and,  as  it  appears,  from  siuritual 
blindness  also.  Immediately  receiving 
sight,  he  made  a good  use  of  it  and 
followed  Jesus  in  the  way.  Here- 
tofore his  blindness  had  confined  him 
to  one  place ; now,  with  the  freedom  of 
sight,  he  follows  Jesus  on  his  journey 
with  the  multitude  to  Jerusalem.  Luke 
tells  us  (18  : 43),  that  he  followed, 
“glorifying  God,”  and  all  the  people 
seeing  it,  “gave  praise  to  God.” 

Remarks. 

1.  Like  Jesus,  we  should  be  patient 
and  persevering  in  doing  good,  ver.  1 ; 
Acts  10  : 38  ; Eccle.  11  : 6;  Isa.  32^:  20. 

2.  “ Every  age  has  its  Pharisees  whom 
the  devil  often  uses  for  the  temptation 
of  pastors,  and  whom  God  permits  to 
test  his  people.” — Osiander.  Ver.  2; 
2 Pet.  3 : 16  Rev.  2 : 9. 

3.  The  Bible  is  our  standard  of  ap- 
peal in  matters  of  religion.  Jesus  ap- 
pealed to  the  Old  Testament  as  of  di- 
vine authority,  ver  3;  John  5 :39;  2. 


A.D.  30. 


MARK  X. 


203 


Tim.  3 ; 16 ; 1 Cor.  2 : 13  ; 1 Thess.  2 : 
13;  2 Pet.  3 : 2. 

4.  The  spirit  as  well  as  the  letter  of 
Scripture  must  be  studied  and  under- 
stood. Many  misapply  or  pervert  Scrip- 
ture, or,  bi  eaking  its  spirit,  take  advan- 
tage of  the  letter  in  order  to  ease  their 
own  consciences  and  defend  themselves 
in  a course  of  sin,  ver.  4 ; ch.  3 : 2-5  ; 7 : 
6-12 ; Acts  15  : 1,  24 ; 2 Pet.  3 : 16. 

5.  On  account  of  the  hardness  and 
depravity  of  the  heart,  God  has  given 
laws  whicii  would  gradually  do  away 
with  great  moral  social  evils.  Thus, 
with  divorces,  polygamy  and  slavery, 
ver.  5 ; Matt.  7 : 12  ; Mai.  2 : 15,  16. 

6.  Frequency  of  divorce  in  any  coun- 
try is  an  evidence  of  the  hardness  of 
heart  and  wickedness  of  the  people, 
vers.  5,  11,  12. 

7.  Because  God  permits  certain  prac- 
tices among  many  of  his  true  people, 
we  must  not,  therefore,  conclude  that 
they  are  right,  ver.  5 ; Acts  17  : 30. 

8.  Marriage  was  instituted  by  God 
himself,  is  most  sacred  and  honorable 
in  all,  ministers  as  well  as  others,  ver. 
6 ; Matt.  8 : 14 ; 1 Cor.  9:5;  Heb. 
13:4. 

9.  There  is  no  relationship  so  close 
and  intimate  as  that  of  husband  and 
wife,  vers.  7,  8 ; 1 Cor.  7 : 10,  11 ; Eph. 
5 : 28-31. 

10.  Since  the  marriage  relation  is  the 
closest  of  all  earthly  relationships,  it 
should  be  entered  in  the  fear  of  the 
Lord,  and  the  parties  entering  it  should 
be  one  in  spirit.  The  Christian  should, 
therefore,  seek  his  companion  for  life 
from  those  who  love  Jesus,  vers.  7,  8 ; 
2 Cor.  6 : 14  ; 1 Cor.  7 : 39 ; 1 Pet.  3 : 7. 

11.  Human  governments  transgress 
the  law  of  Christ  if  they  grant  divorces, 
except  for  one  cause,  ver.  9. 

12.  Christ’s  exposition  of  the  law  of 
marriage  reinstates  woman  in  her  ori- 
ginal rights.  In  heathen  countries  she 
has  always  been  degraded,  and  gene- 
rally treated  as  a slave.  Among  the 
Jews  she  was  denied  the  right  of  di- 
vorcement, while  she  could  be  divorced 
for  the  most  frivolous  cause,  vers.  11, 
12. 

13.  To  love  little  children  and  to  feel 
an  interest  in  their  spiritual  interests 
is  Christ-like.  We  should  bring  them 
to  him  by  prayer  and  instruction,  vers. 
13-16  ; Eph.  6 : 4. 

14.  Children  should  be  encouraged 
to  come  to  Jesus,  who  is  displeased 
with  any  hindrances  put  in  their  way, 


ver.  14 ; Deut.  11  : 19 ; 1 Sam.  2 : 18 ; 
3 : 10  ; Ps.  8 : 2 ; Prov.  8 : 17 ; Matt. 
21  : 16. 

15.  Children  who  die  in  infancy  arc 
saved  by  virtue  of  Christ’s  sulferings 
and  death,  ver.  14  ; Kom.  5 : 12-19  ; 2 
Sam.  12  : 23  ; 2 Kings  4 : 26. 

16.  Infant  baptism  is  of  human  origin. 
The  testimony  of  the  following  eminent 
Pedobaptist  scholars  is  in  point : 

“The  baptism  of  the  children  of 
Christians,  of  which  no  trace  is  to  be 
found  in  the  New  Testament,  is  not  to 
be  regarded  as  an  apostolic  institution, 
. . . but  it  is  an  institution  of  the 

church,  which  grew  up  gradually  in 
the  post-apostolic  age  in  connection 
with  the  development  of  church  life 
and  the  growth  of  theological  doctrine. 
Concerning  infant  baptism  there  is  no 
witness  before  Tertullian,  and  it  did 
not  become  general  until  after  the  time 
of  Augustine.” — Du.  Meyer,  Com.  on 
the  Acts.,  third  edition,  p.  329  tf. 

“ The  Scriptural  proof  for  the  neces- 
sity of  infant  baptism  is  untenable. 
. . . Nor  can  it  in  any  way  be 

proved  that  the  apostles  baptized  in- 
fants. . . . The  testimony  of  the 

earliest  church  history  puts  it  as  good 
as  beyond  doubt  that  in  the  apostolic 
church  infant  baptism  had  no  place.” 
— Du.  Julius  Muller,  Doqmatik.  p. 
171  ff. 

“ We  have  all  reason  for  not  deriving 
infant  baptism  from  apostolie  institu- 
tion.”— Dr.  Neander,  Church  History 
(Torrey’s  translation),  vol.  i.,  p.  310. 

“Christian  baptism  is  not  to  be  re- 
ceived, any  more  than  faith,  by  right  of 
inheritance.  This  is  the  great  reason 
why  we  cannot  believe  that  it  was 
administered  in  the  apostolic  age  to 
little  children.  No  positive  fact  sanc- 
tioning the  practice  can  be  adduced 
from  tlie  New  Testament ; the  histori- 
cal proof s alleged  are  in  no  way  conclu- 
sive.”— De  Pressense,  Apostolic  Era^ 
p.  3/6. 

“ The  passages  from  Scripture  cited 
in  favor  of  infant  baptism,  as  a usage 
of  the  primitive  church,  are  doubtful 
and  prove  nothing.  Nor  do  the  earliest 
definite  passages  in  the  writings  of 
the  fathers  afford  any  absolute  proof.” 
— Hagenbach,  History  of  Doctrines,  vol. 
i.,  p.  200. 

It  is  also  a striking  fact  that  all  the 
distinguisiied  fathers  of  the  first  five 
centuries,  such  as  Jerome,  Basil  the 
Great,  Gregory,  Ambrose,  Augustine, 


204 


MARK  X. 


A.D.  30. 


Chrj^sostom,  Epbrern  Syrus,  remained 
unbaptized  till  after  their  conversion, 
although  several  of  them  were  dedi- 
cated to  God  from  their  birth  by  their 
pious  parents.  Origen  has  been  claimed 
as  an  exception  without  proof.  He 
was  baptized  at  an  early  age,  but  that 
it  was  in  infancy  does  not  appear.  See 
Bibliotheca  Sacra^  Jan.,  1869,  p.  73;  Bap- 
tist Quarterly^  Jan.,  1869,  pp.  32,  33 ; 
Colman\s  Christian  Antiquities,  ch.  xiv., 
§ 3,  p.  262. 

17.  It  is  common  for  sinners  to  desire 
to  do  some  good  things  to  secure  their 
salvation,  ver.  17;  John  6:28;  Acts 
2 : 37 ; Rom.  9 : 31,  32. 

18.  God  is  goodness  in  himself,  and 
the  author  of  all  good.  Christ  being 
one  with  the  Father,  is  also  one  with 
him  in  goodness,  ver.  18 ; 1 Sam.  2:2; 
Ps.  36  : 9 ; 34  : 8 ; James  1 : 17  ; John 
1 : 16-18. 

19.  The  law  of  God  is  binding  on  us, 
and  must  either  be  satisfied  in  us  or  in 
Christ.  We  are  condemned  by  the  law, 
unless  justified  through  faith  in  Christ, 
ver.  19;  Rom.  3 : 31 ; 5 : 1 ; 11  : 6 ; Gal. 

2 : 16 ; Eph.  2 : 8,  9. 

20.  We  are  by  nature  ignorant  of  our 
own  hearts,  vers.  17-20;  Rom.  7 : 7,  8; 
Rev.  3 : 17. 

21.  He  who  thinks  he  has  kept  the 
commands  of  God,  is  alike  ignorant 
of  himself,  of  God  and  his  holy  law, 
ver.  20  ; Luke  18  : 11,  12 ; Rom.  10  : 

3 ; 7 : 9-11 ; Phil.  3 : 6.  Compare  1 
Cor.  8 : 2. 

22.  Jesus  exercises  a compassionate 
love  toward  sinners,  especially  those 
that  are  young  and  feel  an  inward  need 
of  eternal  life,  ver.  21,*  ch.  12  : 34. 

23.  Christ  demands  a full  surrender 
of  all  to  him,  a complete  acquiescence 
of  the  human  will  in  the  divine,  and  an 
entire  conformity  of  human  acts  to  the 
divine  requirement,  ver.  21 ; Matt.  5 : 
48  ; Prov.  23  : 26 ; James  2:10;  Phil. 
3 : 7-10. 

24.  Many  think  they  are  willing  to  do 
anything  that  God  requires  in  order  to 
be  saved,  yet,  when  told  to  forsake  all, 
they  are  unwilling  to  do  it,  ver.  22 ; 2 
Tim.  4 : 10. 

25.  The  great  danger  of  riches  is  the 
love  and  confidence  .which  men  place 
upon  them,  ver.  23;  1 Tim.  6 : 10. 

26.  The  rich  should  feel  that  they  are 
intrusted  with  the  Lord’s  money,  and 
should  exercise  great  liberality  toward 
the  poor  and  in  support  of  the  gospel. 
By  thus  doing,  their  wealth  will  be  a 


blessing  indeed,  vers.  21-25;  Matt.  6 : 
19,  20;  Luke  12  : 33. 

27.  The  poor  have  reason  to  be  con- 
tented and  not  envy  the  rich  ; nay,  to 
rejoice  that  they  arv  not  exposed  to  the 
dangers  and  temptations  of  wealth, 
vers.  23-25;  Dcut.  31  : 20 ; 32  : 15; 
Matt.  13  : 22;  Phil.  4 : 11 ; 1 Tim.  6 : 8,  9 ; 
James  5 : 1-3. 

28.  The  salvation  of  all,  whether  rich 
or  poor,  which  was  impossible  with 
men,  is  rendered  possible  through  Jesus 
Christ,  vers.  26,  27 ; Rom.  8 : 3,  4 ; Tit. 
2 : 11,  12. 

29.  If  we  give  up  all  to  Christ,  we 
shall  receive  Christ  and  all  things  in  re- 
turn, vers.  28-30 ; Rom.  8 : 32  ; 1 Cor.  3 : 
21-23. 

30.  Many,  who  are  first  in  advantages, 
are  the  last  to  be  converted.  And  many 
Christians  who  are  first  in  privileges  in 
this  world  will,  in  the  world  to  come, 
fall  far  below  their  less  privileged  bre- 
thren, ver.  31  ; Matt.  8 : 11,  12;  Rom. 
11 : 11. 

31.  Jesus  goes  before  us  as  the  Cap- 
tain of  our  salvation.  Let  us  fearlessly 
follow  where  he  leads,  ver.  32  ; Heb. 
2 : 10 ; 1 Pet.  2 : 21. 

32.  How  wonderful  the  grace  and 
compassion  of  Jesus,  as  exhibited  in 
his  going  up  to  Jerusalem,  when  he 
knew  what  was  to  befall  him  there  ! 
How  willing  was  he  to  suffer ! vers.  33, 
34;  Luke  12  : 50;  John  12  : 27,  28; 
Rom.  5 : 6. 

33.  “If  Jesus  cheerfully  died  for  us, 
it  is  a small  thing  to  require  Christians 
to  live  for  him.” — Ryle.  Vers.  33,  34; 
1 Cor.  6 : 20 ; 2 Cor.  5 : 14-16. 

34.  The  ignorance  of  even  Christians 
is  often  seen  in  their  prayers  and  de- 
sires. If  granted,  they  would  prove 
damaging  to  their  spiritual  interests 
vers.  35,  37;  Ps.  72  : 12-22 ; 2 Cor.  12  : 
7-9. 

35.  We  should  specially  guard 
against  a spirit  of  worldly  ambition. 
This  spirit  was  thrice  strikingly  exhi- 
bited in  the  apostles,  ver.  35-37 ; ch. 
9:34;  Luke  22  : 24. 

36.  We  must  count  the  cost,  if  we 
would  seek  the  highest  places  in 
Christ’s  kingdom,  knowing  that  they 
are  attained  only  through  the  deepest 
humility  and  suffering,  ver.  38 ; Acts  14  : 
22;  Rom.  8 : 17;  2 Tim.  2 : 11,  12;  2 
Cor.  1:5-7;  Col.  1 : 24. 

37.  We  must  either  be  like  James,  a 
martyr  in  act,  or  like  John,  a martyr  in 
spirit,  ver.  39 ; ch.  8 : 35. 


A.D.  30. 


MARK  XI. 


205 


Our  Lord)s  public  entry  into  Jerusalem. 

XI.  AND  “when  they  came  nigh  to  Jerusalem,  unto 
Bethphage  and  Bethany,  at  the  mount  of  Olives,  he 


“ Mt.  21.  1 ; Lk. 
19.  29 ; John  12. 
12 ; Ps.  24. 1 ; Ac. 
10.  36. 


88.  God  is  a sovereic^n  in  his  calling 
and  his  gifts  ; yet  both  are  in  accord- 
ance with  intinite  wisdom  and  good- 
ness, ver.  40 : Matt.  25  : 34 ; Hcb. 
ll  : 16. 

' 39.  Only  a godly  jealousy  is  becom- 
ing Christian  brethren,  ver.  41 ; 2 Cor. 
11  : 2;  Rom.  11  : 11. 

40.  An  ambitious  and  domineering 
spirit  is  unbecoming  the  church  of 
Christ,  and  should  not  be  exercised 
among  its  membership,  ver.  42;  John 
13  : 13-17  ; Rom.  12  : 10 ; 2 Cor.  1 : 24 ; 
James  3 : 1 ; 1 Pet.  5 : 3-5  ; 3 John  9. 

41.  Humility  is  a foundation  grace, 
and  is  necessary  to  true  usefulness,  vers. 
43,  44;  Luke  18:14  ; 1 Pet.  5 : 5. 

42.  Christ’s  sufferings  and  death  were 
vicarious  or  substitutional,  ver.  45  ; Isa. 
53:10,  11;  Dan.  9:24-26;  John  10: 

11  ; 2 Cor.  5 : 21 ; Gal.  3 : 13,  14 ; Tit. 
2 : 14 ; Heb.  9 : 28  ; Rev.  5 : 9. 

43.  Sinners  are  blinded  by  sin.  They 
do  not  spiritually  discern  Jesus  or  his 
truth,  ver.  46 ; Jer.  5 : 21 ; John  1:5; 
1 Cor.  2 : 14 ; 2 Cor.  3 : 15  ; 4 : 6. 

44.  Sinners  should  call  on  Jesus  to 
open  their  blind  eyes,  ver.  47  ; Ps.  119: 
18  ; Isa.  42  : 7 ; Luke  4 : 18;  John  8 : 

12  ; 9 : 39 ; 2 Cor.  3 : 14 ; Rev.  3 : 18. 

45.  Sinners  sliould  improve  present 
opportunities  while  Jesus  is  yet  gra- 
ciously near,  and  before  their  blindness 
becomes  forever  fixed,  ver.  47;  Isa. 
55  : 6;  Ps.  69  : 3;  Isa.  44  : 18;  Acts 28  : 
25-27. 

46.  They  who  are  seeking  spiritual 
sight  will  meet  with  obstacles  and  op- 
position from  the  world  ; but  this 
should  only  excite  them  to  greater  im- 
portunity, lest  they  fail  of  a cure,  ver. 
48  ; Luke  11  : 5-10  ; Acts  2 : 40. 

47.  The  sinner  has  no  plea  but  mercy 
for  the  sake  of  Jesus,  ver.  48;  Luke 
18:13. 

48.  The  compassion  of  Jesus  is  in- 
finite. He  pauses,  as  it  were,  to  attend 
to  the  importunate  cry  of  the  sinner, 
ver.  49  ; Mark  10  : 49. 

49.  The  seeker  after  Jesus,  as  well  as 
the  Christian,  should  come  to  him  with 
definite  requests,  ver.  49-51;  Acts  8: 
22 ; Phil.  4 : 6. 

.W.  Jesus  will  open  the  eyes  of  the 
blind  as  they  send  up  the  prayer  of 


faith,  ver.  52  ; Matt.  21  : 22  ; Isa.  29  : 
18,  19  ; Acts  9 : 11,  18. 

51.  They  who  are  made  to  spiritually 
see  will  follow  Jesus,  ver.  52  ; Luke  14: 
27  ; John  15  : 14. 

52.  The  Christian,  like  blind  Bar- 
timgeus,  does  not  see  Jesus  with  his 
bodily  eyes,  but  by  faith,  vers.  46-52 ; 
1 Pet.  1 : 8. 


CHAPTER  XI. 

Passing  over  our  Savior’s  visit  to  the 
house  of  Zaccheus,  and  the  parable  of 
the  Ten  Pounds  (Luke  19  : 1-27),  the 
seeking  Jesus  at  Jerusalem  and  his 
arrival  at  Bethany  (John  11  : 55-57 ; 
12  : 1,  9-11),  Mark  begins  at  once,  with 
this  chapter,  his  account  of  the  last 
public  ministry  of  Jesus  at  Jc^msalem, 
and  the  winding  up  of  his  prophetic 
ministry  on  earth.  The  six  days  whose 
history  is  about  to  be  narrated,  corre- 
sponding with  the  six  days  of  creation, 
form  an  era  in  all  time  and  eternity ; 
“a  world  was  re-created,  and  the  last 
fearful  efforts  of  the  rulers  of  its  dark- 
ness met,  quelled  and  triumphed  over 
for  evermore.”  The  public  entrance 
into  Jerusalem  and  the  return  of  Jesus 
to  Bethany  to  pass  the  night  ; the 
cursing  the  fig-tree  the  next  morning 
on  his  way  to  Jerusalem,  the  expelling 
the  traders  from  the  temple,  and  his 
departure  from  the  city  for  the  night ; 
the  passing  the  withered  fig-tree  on  the 
following  morning,  the  discourse  occa- 
sioned thereby,  Christ’s  authority  ques- 
tioned, and  his  question  regarding  the 
baptism  of  John,  form  the  incidents  of 
this  chapter. 

1-11.  The  triumphal  entry  op 
Jesus  into  Jerusalem.  Matt.  21  : 
1-11 ; Luke  19  : 29-44  ; John  12  : 12- 
19.  Luke  is  the  fullest,  John  the 
briefest.  While  Mark  occupies  about 
the  same  space  as  Matthew,  he  is  si)e- 
cially  minute  and  vivid  by  the  use  of 
the  present  tense,  and  surpasses  the 
others,  throughout  the  chapter,  in  his 
careful  specifications  of  time,  ver.  11 ; 
compare  vers.  12,  19,  20. 

1.  And  when  they  came  nigh. 
The  present  tense  in  the  original,  A^iid 
when  they  approach^  or  come  near  to  Jeru- 


206 


MARK  XI. 


A.D.  30. 


Salem.  John  says  (John  12  : 1),  “Jesus, 
six  days  before  the  Passover,  came  to 
Bethaii}".”  The  six  days  may  include, 
or  exclude,  both  the  day  of  his  arrival 
at  Bethany  and  the  day  of  the  paschal 
supper ; or  it  may  include  one  and  ex- 
clude the  other.  The  expression  be- 
fore the  Passover”  seems  rather  to 
exclude  the  first  day  of  the  festival. 
If,  then,  after  the  Jewish  manner,  we 
include  the  day  of  arrival,  we  have  : 
The  first  clay  of  the  Passover  was  Fri- 
day, (commencing  Thursday  evening), 
the  15th  of  Nisan,  April  7th,  A.  D.  30, 
on  which  Jesus  suffered;  six  days  be- 
fore was  the  9th  of  Nisan,  or  Saturday, 
April  1st.  But,  since  Saturday  was  the 
Jewish  Sabbath,  and  Jesus  and  his 
company  would  not  have  ti  aveled  from 
Jericho  on  that  day,  we  may  suppose 
that  he  and  his  company  arrived  in  the 
vicinity  of  Bethany  too  late  to  enter 
Jerusalem  before  sundown  on  Friday, 
the  beginning  of  the  Sabbath ; and 
hence  they  remained  near  the  Mount 
of  Olivesr,  and  observed  the  day  quietly 
in  their  tents.  At  the  same  time 
Jesus  could  have  gone  to  Bethan}^  ar- 
riving there  at  sunset,  or  a little  after, 
on  Friday  evening ; and  after  spending 
the  Sabbath  with  Mary,  Martha  and 
Lazarus,  he  could  have  rejoined  the 
company  on  Sunday,  and  with  them 
entered  Jerusalem.  It  is  not  necessary 
to  suppose  that  this  procession  took 
place  early  in  the  day,  ver.  11.  To 
Jerusalem*  The  goal  of  their  jour- 
ney on  their  route  from  Jericho.  Jerit- 
salem^  signifying  dwelling  or  founda- 
tion of  peac(',  also  known  as  Jebus 
(Judg.  19  : 10),  and  Salem  (Ps.  76  : 2 ; 
Gen.  14  : 18) ; also  as  the  city  of  David 
(2  Sam.  5 : 9),  and  the  holy  city  (Matt. 
4:5;  27  : 53),  was  the  capital  and  most 
noted  city  of  Palestine.  It  was  built 
on  four  hills  : Zion  on  the  south,  which 
was  the  highest,  and  contained  the 
citadel  and  palace ; Moriah  on  the  east, 
on  which  stood  the  temple  ; and  Acra 
and  Bezetha,  north  of  Zion,  and  covered 
with  the  largest  portion  of  the  city. 
Jerusalem  is  near  the  middle  of  Pales- 
tine, about  thirty-five  miles  from  the 
Mediterranean,  and  about  twenty-five 
from  the  Jordan  and  the  Dead  Sea.  Its 
highest  elevation  is  about  2,600  feet 
above  the  former  sea,  and  3,927  feet 
above  the  latter.  Seventeen  times,  is  it 
said,  that  this  city  has  been  taken  and 
pillaged.  The  modern  city  is  called  by 
the  Arabs  El  Khuds^  “the  holy,”  and 


contains  about  fifteen  thousand  inha- 
bitants, mostly  poor  and  degraded. 

Bethphage  and  Bethany  ; imply- 
ing that  the  two  places  were  near  to 
each  other.  The  former  name  means 
the  place  of  Jigs ; the  latter,  according 
to  some,  the  place  of  dates.,  but  according 
to  others,  the  place  of  sorrow.  Bethany, 
the  home  of  Mary,  Martha  and  Lazarus, 
was  situated  less  than  two  miles  from 
Jerusalem,  on  the  eastern  slope  of  the 
Mount  of  Olives.  At  present  it  is  called 
El- Azariyeh.,  derived  from  Lazarus,  a 
small  village  of  about  twenty  families. 
“It  took  half  an  hour  to  walk  over 
Olivet  to  Bethany  this  morning,  and  the 
distance  from  that  city,  therefore,  must 
be  about  two  miles.  The  village  is 
small,  and  appears  never  to  have  been 
large,  but  it  is  pleasantly  situated  near 
the  south-eastern  base  of  the  mount, 
and  has  many  fine  trees  about  and  above 
it.” — Dr.  Thomson,  The  Land  and  the 
Book^  vol.  ii.,  p.  599.  Bethphage^  a lit- 
tle nearer  Jerusalem  than  Bethany,  was 
reckoned  by  the  later  rabbins  as  a sub- 
urb of  Jerusalem.  ‘About  one-third  of 
a mile  west  of  Bethany,  and  about  two 
hundred  yards  to  the  south  of  the  road, 
is  an  ancient  site.  It  is  separated  from 
Bethany  by  a low  ridge  and  a deep 
glen.  If  this  site  marks  the  position  of 
Beth  phage,  then  Jesus,  in  gaining  the 
top  of  this  low  l idge,  was  just  opposite 
to  that  place,  and  could  say,  “Go  into 
the  village  over  against  you.”  The 
owner  of  the  ass  could  see  from  the 
village  the  procession.  In  the  glen  and 
on  the  adjoining  ridges  are  many  fig- 
trees,  reminding  us  of  its  name,  “ house 
of  figs,”  and  of  the  remarkable  incident 
recorded  in  ver.  13.’— J.  L.  Porter, 
Alexander^ s Kittd' s Cyclo.  Bethphage  is 
here  placed  first,  because  Mark,  having 
mentioned  Jerusalem  as  the  goal  of 
their  journey,  proceeds  to  name  the 
places  from  west  to  east.  But  accord- 
ing to  Luke  (19  : 29),  Bethphage  would 
seem  to  have  been  reached  before  Belh- 
any  in  the  journey  from  Jericho,  and 
hence  a little  east  of  Bethany.  This 
may  be  regarded  a popular  manner  of 
naming  the  village  nearest  to  Jerusalem 
first ; or  we  may  suppose  that  the  di- 
rect route  from  Jericho  to  Jerusalem 
lay  through  Bethphage,  a little  south 
and  west"  of  Bethany , so  that  those 
traveling  from  Jericho,  would  come  to 
Bethphage  first,  and  could  turn  off  from 
thence  to  Bethany,  if  they  desired  to 
visit  that  place. 


A.D.  SO. 


MARK  XI. 


207 


2 sendetli  forth  two  of  his  disciples,  and  saith  unto 
them,  Go  your  way  into  the  village  over  against  you : 
and  as  soon  as  ye  be  entered  into  it,  ye  shall  find  a 
colt  tied,  whereon  never  man  sat:  loose  him,  and 

3 bring  him.  And  if  any  man  say  unto  you,  Why  do 
ye  this  ? say  ye  that  the  Lord  hath  need  of  him ; 
and  straightway  he  will  send  him  hither. 


The  Mount  of  Olives.  Literally, 
The  Mount  of  the  Olives,  beino:  descrip- 
tive of  the  olive-trees  which  j^rew 
thereon.  Compare  2 Sam.  15  : 30  ; Neh. 
8 : 15 ; Ezek.  11  : 23  ; Zech.  14  : 4.  It 
is  also  called  Olivet  (Acts  1 : 12),  a place 
set  with  olives,  an  olive-yard.  This 
mount  is  the  high  ridge  east  of  Jerusa- 
lem, and  parallel  to  the  city,  and  separa- 
ted from  it  by  the  valley  of  the  Kidron. 
The  top  is  notched  with  three  summits, 
the  middle  one  of  which  is  the  highest, 
being  about  2,700  feet  above  the  Medi- 
terranean, 560  feet  above  the  bed  of  the 
Kidron,  200  feet  above  the  city,  and 
about  half  a mile  from  the  city  wall. 
The  southern  summit,  which  is  low- 
est, is  called  the  “ Mount  of  Offense,” 
and  also  “Mount  of  Corruption,”  be- 
cause Solomon  and  some  of  the  later 
kings  defiled  it  by  idolatrous  worship. 
Three  paths  lead  over  the  Mount  of 
Olives,  the  middle  one  directly  to  Beth- 
any, which  is  situated  on  the  eastern 
slope.  The  one  farther  to  the  south 
passes  a little  to  the  right  of  that  village, 
and  is  the  road  to  Jericho.  Olive-trees 
still  grow  upon  the  sides  of  the  mount, 
but  less  thickly  than  of  old.  Other 
trees  are  also  seen  here  and  there,  as 
the  almond,  fig,  and  pomegranate. 
But  on  the  whole  the  scene  presents  a 
desolate  appearance.  Gethsemane  lay 
just  at  the  western  foot  of  the  mount. 

Sendeth  forth.  The  present  tense 
again.  The  scene  is  thus  presented  as 
actually  passing  before  the  mind  of  the 
reader.  Who  the  two  disciples  were 
we  are  not  informed.  Some  suppose 
Peter  and  John.  Compare  ch.  14  : 13 
with  Luke  22  : 8. 

2.  The  village  over  against  you. 

Bethphage,  Matt.  21  : 1.  According  to 
John  12  : 1,  12-15,  Jesus  had  found 
a young  ass  after  leaving  Bethany, 
which  is  confirmatory  of  the  view  that 
the  village  here  mentioned  was  Beth- 
hage.  Ye  shall  find  a colt  tied, 
latthew  mentions  “ an  ass  tied  and^a 
colt  with  her.”  But  Matthew  pays 
special  attention  to  the  fulfillment  of 


Messianic  prophecy  ; and  he  was  about 
to  show  a remarkable  fulfillment  of 
Zech.  9 : 9,  where  both  animals  were 
mentioned  ; and  hence  he  had  occasion 
to  speak  of  both  the  ass  and  the  colt, 
though  the  latter  only  was  needed. 
The  other  evangelists  do  no  violence  to 
the  truth.  Both  Mark  and  Luke,  in  add- 
ing “whereon  never  man  sat,”  agree 
perfectly  with  the  supposition  that  up 
to  this  time  the  colt  had  run  with  its 
mother  ; that  the  mother-ass  should 
have  followed  is  perfectly  natural. 
Whereon  never  man  sat.  Ani- 
mals for  sacred  purposes  were  selected 
from  those  which  had  been  unused  by 
man,  ceremonially  clean  and  unblem- 
ished, Num.  19  : 2 ; Deut.  21  : 3 ; 1 
Sam.  6 : 7.  Jesus  was  also  born  of  a 
virgin  (Matt.  1 : 25),  and  was  buried  in 
a new  tomb,  Luke  23  : 53. 

Loose  him,  and  bring  him.  All 
was  divinely  arranged.  Such  a colt  could 
not  be  found  at  any  time  and  place. 
Jesus  knew  that  he  was  perfectly  wel- 
come to  the  use  of  the  animal.  As  the 
King  Messiah,  he  could  claim  his  ser- 
vice. Compare  1 Sam.  8 : 16.  As 
Jehovah,  it  was  his,  Ps.50  : 10.  lie  was 
doubtless  acquainted  with  his  owner, 
whose  cheerful  acquiescence  is  implied 
in  the  narrative. 

3.  Jesus  anticipates  an  objection 
which  would  be  made.  Why  do  ye 
this  ? The  answer  just  needed  is 
given,  The  Lord  hath  need  of 
him.  Lord  may  refer  to  the  Lord  Je- 
hovah, or  to  Jesus  as  the  King  Messiah. 
Compare  ch.  1 : 3 ; 5 : 19 ; 13  : 20.  Tlie 
two  meanings  really  unite  in  Jesus  ; he 
is  truly  Jehovah  and  Christ.  Compare 
Acts  2 : 36.  What  his  owner  would 
understand  by  the  expression  is  another 
question  from  wliat  was  the  full  mean- 
ing in  the  mind  of  Jesus.  They  most 
probably  understood  that  Jesus, "as  the 
Messiah,  wanted  the  colt  for  a temporary 
service.  Straightway  he  will  send 
(literally,  he  sends)  him  hither.  The 
future  act  of  his  owner  is  regarded  as 
present,  because  it  was  as  certain  as  if 


208 


MARK  XI. 


A.D.  30, 


4 And  they  went  their  way,  and  found  the  colt  tied 
by  the  door  without  in  a place  where  two  ways  met ; 

5 and  they  loose  him.  And  certain  of  them  that 
stood  there  said  unto  them,  What  do  ye,  loosing  the 

6 colt?  And  they  said  unto  them  even  as  Jesus  had 

7 commanded:  and  they  let  them  go.  And  they 
brought  the  colt  to  Jesus,  and  cast  their  garments 

on  him ; ° and  he  sat  upon  him.  ° Zee.  9.  9. 


it  had  already  occurred.  This  implies 
his  friendliness  to  Jesus  and  his  will- 
ingness to  accommodate  him.  Very 
likely  he  followed,  and  joined  the  mul- 
titude in  shouting  Hosanna  to  the  Son 
of  David.  The  singular  number  he 
refers  to  any  one  who  might  ask  aught, 
and  really  decides  nothing  as  to  whe- 
ther the  animals  were  owned  by  one  or 
more.  See  on  ver.  5.  In  some  ancient 
manuscripts  again  is  found  in  the  last 
clause,  which  is  made  a part  of  the  an- 
swer of  the  disciples,  “and  straight- 
way he  sends  him  back  again.”  This 
is  very  probably  a very  ancient  inter- 
polation, and  designed  to  soften  the 
seeming  violence  of  the  transaction. 

4.  At  this  point  Matthew  shows  that 
the  prediction  of  Zechariah  (9  : 9)  re- 
ceived a remarkable  fulfillment.  John 
(12  : 15)  also  briefiy  refers  to  it.  Mark, 
.with  more  particularity  than  the  other 
evangelists,  tells  us  where  the  colt  was 
found,  by  the  door  without,  very 
probably  in  front  of  the  house  of  the 
owner.  In  a place  where  two  ways 
met*  The  word  thus  translated  means 
literally  a way  rounds  and  was  applied  to 
streets  of  villages  and  cities,  whieh  were 
seldom  straight.  On  the  street^  possibly 
the  principal  one  of  the  village.  As  this 
was  a small  village,  and  may  have  had 
but  one  street,  Alexander  explains  the 
word  as  “ meaning  the  highway  upon 
which  the  village  stood,  and  by  which  it 
was  wholly  or  partialh^  surrounded.” 

5.  Certain  of  them  that  stood 
there*  Luke  (19  : 33)  says  “the 
owners.”  They  were  probably  the 
man  and  his  sons,  the  members  of  the 
family  who  were  interested  in  the  pro- 
perty. What  do  ye  ? etc.  What  is 
your  intention  in  loosing  the  colt  ? 

6.  The  disciples  reply  as  Jesus  had 
commanded,  or  had  mid,  Luke  (19  : 
34)  at  this  point  gives  the  very  words, 
“ The  Lord  hath  need  of  him.”  Under 
the  divine  inttuenee  of  Jesus  they  let 
them  go,  suffered  them  to  unloose 


the  colt  and  go  with  it.  They  were 
under  the  infiuence  of  Jesus  the  Mes- 
siah, whether  they  were  acquainted 
with  him  or  not. 

7.  They  brought*  The  present 
tense  in  the  original.  They  bring  the  colt. 
In  place  of  the  saddle,  they  cast  their 
outer  garments  or  cloaks  on  him. 
He  sat  upon  him*  The  ass  was 
used  by  persons  of  the  highest  rank, 
Judg.  5 : 10  ; 10  : 4.  But  this  was  not 
the  king’s  mule  (1  Kings  1 : 33,  38,  44), 
one  kept  for  the  use  of  royalty ; nor 
the  horse,  which  the  Scriptures  invaria- 
bly associate  with  the  idea  of  war  (Ex. 
15  : 21 ; Ps.  76  : 6 ; Prov.  21  : 31  ; Jer. 
8 : 6),  and  which  the  kings  of  Israel 
were  forbidden  to  multiply  unto  them- 
selves, Deut.  17  : 16  ; but  the  colt  of  a 
beast  of  burden,  one  used  in  hard  la- 
bor, Matt.  21  : 15.  The  time  had  come 
for  Jesus  to  claim  and  receive  Mes- 
sianic honors,  and  this  he  could  not 
well  do  on  foot  in  a procession.  He 
therefore  rides  in  triumph  into  Jerusa- 
lem, but  in  a way  which  was  significant, 
appropriate  and  suited  to  the  nature  of 
his  kingdom.  The  horse  was  an  ani- 
mal of  pride  and  war,  the  ass  of  humi- 
lity and  peace.  Thus  Jesus  publicly 
claimed  and  received  honors  as  the 
Messiah  ; yet  not  as  a proud,  worldly 
monarch,  but  as  the  Prince  of  Peace. 
The  humble,  laboring  beast  also  pointed 
to  his  humiliation  and  sufferings  con- 
nected with  his  triumphs  and  victories. 
His  meekness  and  lowliness  in  thus 
entering  Jerusalem  was  in  harmony 
with  the  nature  of  his  kingdom,  and 
ineonsistent  with  the  views  of  some 
rationalistic  interpreters,  that  Jesus 
really  designed  to  head  a military  move- 
ment, deliver  the  Jews  from  the  Roman 
yoke  and  become  a temporal  monarch. 
How  unfounded  the  last  supposition  is, 
appears  from  the  facts  that  the  multi- 
tude was  without  arms,  and  that  the 
Roman  authorities  failed  to  take  any 
notice  of  the  triumphal  procession  as  in 


A.D.  30. 


MARK  XI. 


209 


8 pAnd  many  spread  their  garments  in  the  way:  pMt.  21.  8. 
and  others  cut  down  branches  oil  the  trees,  and 

9 strawed  them  in  the  way.  And  they  that  went  be- 
fore, and  they  that  followed,  cried,  saying,  ^ Hosan- 

na  ! Blessed  is  he  that  cometh  in  the  name  of  the  * ’ 

10  Lord  ! Blessed  he  the  kingdom  of  our  father  David, 

that  cometh  in  the  name  of  the  Lord ! ^ Hosanna  in  ’’  ^ ^ ?• 

b.  7;  der.  do.  lo- 


any  degree  wrong  or  disloyal.  Jesus 
probably  took  the  southern  road,  the 
direct  one  from  Jericho  over  the  Mount 
of  Olives. 

8.  Many  spread  their  outer  gar- 
ments* As  the  disciples  had  spread 
their  outer  garments  on  the  beast,  so 
the  multitude  spread  theirs  in  the  way. 
This  was  a royal  honor.  Thus  were 
they  spread  for  Jehu  to  walk  upon,  2 
Kings  9 : 13.  Robinson  mentions  an 
instance  which  he  saw  in  Bethlehem, 
when  tbe  people  spread  their  gar- 
ments under  the  feet  of  the  English 
consul,  whose  aid  they  were  imploring. 
Others,  in  contrast  to  the  many  just 
mentioned,  cut  down  branches* 
According  to  the  highest  critical  autho- 
rities, the  word  translated  hrariches  is 
one  that  means  branches  cut  for  the 
purpose  of  being  matted  into  a kind  of 
bed  to  walk  on.  The  branches  thus 
answered  the  same  purpose  as  the  gar- 
ments. According  to  John  12  : 13, 
they  were  palm-branches,  the  symbols 
of  joy  and  victory.  Lev.  23  : 40  ; Rev. 
7 : 9.  Instead  of  from  the  trees, 
some  of  the  oldest  manuscripts  read 
from,  the  field.  The  meaning  is  really 
the  same,  with  the  additional  idea  of 
going  out  of  the  highway  to  procure 
branches. 

9.  That  went  before  and  they 
that  followed*  Probably  those  who 
had  come  out  of  Jerusalem  to  meet 
him  (John  12  : 12,  13)  went  before  him, 
and  the  company  who  had  come  with 
him  from  Jericho  followed  behind  him. 
The}^  had  now  reached,  according  to 
Luke  19  : 37,  the  descent  of  the  Mount 
of  Olives,  toward  Jerusalem,  probably 
just  at  the  point  where  the  city  burst 
upon  the  view.  Very  probably  the 
open  ground  near  the  city,  including 
the  sides  of  Olivet,  were  beginning  to  be 
occupied  with  tents  and  temporary 
structures  of  the  multitude,  who  were 
assembling  from  all  parts  of  the  coun- 
try to  celebrate  the  Passover.  It  has 


been  estimated  that  about  two  and  a 
half  to  three  millions  attended  this 
great  national  festival. 

Cried,  saying*  The  shouts  of  wel- 
come and  praise  doubtless  began  with 
the  disciples  around  Jesus  and  was 
caught  by  the  multitude  before  and  be- 
hind. Hosanna*  A Hebrew  phrase 
of  two  words  (found  in  Ps.  118  : 25), 
meaning  save  now^  and  used  in  joyful 
acclamation  and  joyful  greeting.  It  is 
here  an  expression  of  joy  and  of  tri- 
umphant gratulation.  including  an  in- 
vocation of  blessings  on  Jesus,  the  roy- 
al descendant  of  David,  the  King-Mes- 
siah.  Compare  1 Kings  1 : 34.  “It  is  no 
fortuitous  coincidence  that  this  same 
Hebrew  verb  is  the  etymon  or  root  of 
the  name  JesuSy  borne  by  him  who  came 
to  save  his  people  from  their  sins,  Matt. 
1 ; 21.” — Alexander.  Blessed  is  he, 
etc.  From  Ps.  118  : 26,  which  was  pro- 
phetical of  the  Messiah,  and  came  to 
be  applied  to  him  by  the  Jews.  He  was 
the  one  that  was  to  come.  Matt.  11  : 3. 
It  was  thus  a popular  welcome  to  Jesus 
as  the  Messiah.  The  multitude  very 
likely  uttered  these  words  responsively, 
interspersed  with  hosannas.  Blessed, 
favored  of  God  with  divine  and  royal 
honors.  In  the  name*  By  the  au- 
thority and  as  the  Messiah  (the  anoint- 
ed) of  Jehovah.  According  to  Jewish 
tradition  the  118th  Psalm  was  one  of 
those  sung  at  the  Passover. 

10.  Blessed,  etc.  According  to  the 
highest  critical  authorities  this  should 
read.  Blessed  is  the  coming  kinydom  of  our 
father  Davidy  omitting  in  the  name 
of  the  Lord*  This  first  portion  of  tlie 
verse  is  recorded  by  Mark  alone.  In 
the  preceding  verse  the  acclamation 
was  to  the  Messiah  ; in  this  to  the  Mes- 
siah’s kingdom  as  just  ushering  in  upon 
them.  The  Jews  called  David  their 
father  because  the  Messiah  was  his  son 
or  descendant.  They  were  looking  for 
the  immediate  restoration  of  the  throne 
of  David  in  the  Messiah.  Compare 


210 


MARK  XI. 


A.D.  30, 


11  ® And  Jesus  entered  into  Jerusalem,  and  into  the  “Mt.  21. 12. 

temple.  And  when  he  had  looked  round  about 
upon  all  things,  and  now  the  eventide  was  come,  he 
went  out  unto  Bethany  with  the  twelve. 


Luke  1 : 32 ; 2 Sam.  7 : 16 ; Isa.  11  : 
1-9.  They  had  no  conception  of  the 
spiritual  nature  of  his  kingdom.  Ho- 
sanna in  the  highest.  Variously 
understood  to  mean  in  the  highest 
strains,  or  in  the  highest  regions,  that 
is,  heaven.  The  latter  may  mean  rati- 
lied  by  God  in  heaven,  or  repeated  by 
angels  in  heaven.  The  general  idea  is : 
Let  our  hosannas  be  in  the  highest  de- 
gree realized,  responded  to,  and  ratified 
in  heaven. 

According  to  Luke  19  : 37  and  John 
12  : 17,  18,  the  people  met  Jesus,  with 
these  royal  honors,  boldly  and  enthu- 
siastically, because  of  the  miracles  they 
had  seen,  and  especially  because  of  the 
raising  of  Lazarus.  Luke  also  adds  that 
certain  Pharisees  wished  Jesus  to  re- 
buke the  applause  ; and  also  that  when 
he  came  near  and  beheld  the  city,  he 
wept  over  it.  While  the  multitude  con- 
tinue to  shout  his  honors,  he  weeps  over 
the  wicked,  the  unbelieving,  and  de- 
voted city. 

11.  Entered  Jerusalem.  The  goal 
of  his  journey.  Matthew  (21  : 10)  de- 
scribes the  effect  of  this  entrance  upon 
the  mass  of  the  inhabitants  of  Jerusa- 
lem, and  implies  that  they  did  not 
share  in  the  enthusiasm  of  the  multi- 
tude. Mark  alone  adds  that  Jesus 
entered  into  the  temple.  The  en- 
trance into  the  temple  recorded  in  Matt. 
21  : 12  is  that  of  the  following  day,  re- 
corded in  ver.  15,  on  which  see.  He  en- 
tered the  temple  as  the  Messiah,  as  his 
Father’s  house  and  as  his  own  house, 
ver.  17.  It  should  also  be  noted  that  on 
the  very  day  that  Jesus  “the  Lamb  of 
God”  entered  in  triumph  into  Jerusa- 
lem, the  tenth  of  Nisan,  the  paschal 
lamb  was  selected  for  its  offering  on 
the  fourteenth,  Exod.  12  : 3.  May  we 
not  behold  in  the  events  of  the  day  the 
setting  apart  of  the  great  and  true 
Paschal  Lamb,  preparatory  to  the  sacri- 
fice ? 

Temple.  The  word  here  transla- 
ted temple  denotes  mcred,  a sacred, 
consecrated  place,  and  is  applied  to  the 
whole  sacred  inclosure  of  courts  and 
buildings,  including  the  temple  in  its 
strict  and  proper  sense,  which  is  ex- 


pressed by  another  word  in  such  pas- 
sages as  ch.  ll  : 58  ; 15  : 38.  The  temple 
stood  on  a rocky  eminence,  the  hill  Mo- 
riah, on  the  eastern  part  of  the  city, 
north-east  of  Zion,  from  which  it  was 
separated  by  a valley.  Here  it  seems 
that  Abraham  was  about  to  offer  up 
Isaac  (Gen.  22 : 1, 2),  and  David  interced- 
ed for  his  people  at  the  threshing-fioor 
of  Araunah,  2 Sam.  24  : 16-25  ; 2 Chron. 
3 : 1.  On  three  sides  of  this  hill  walls 
of  huge  stone  were  built  up  from  the 
bottom,  and  filled  in  with  cells,  or  earth, 
so  as  to  form  a large  area  on  which  to 
erect  the  temple.  These  walls  remain  to 
this  day,  and  in  some  places,  toward  the 
south,  are  still  sixty  feet  in  height.  The 
first  temple  was  built  by  Solomon,  com- 
menced B.C.  1011,  and  finished  B.C. 
1004;  and  was  burned  down  B.C.  588. 
The  second  temple  was  commenced  un- 
der Zerub babel  B.C.  534,  and  completed 
under  Ezra  B.C.  516.  The  temple  of 
Herod,  which  might  indeed  be  styled  the 
third  temple,  since  it  was  the  rebuilding 
and  enlarging  of  the  second,  Avas  com- 
menced about  fifteen  years  before  the 
birth  of  Jesus — about  B.C.  20  of  our 
common  era,  and  in  a ye  ar  and  a half  the 
temple  proper  was  finished  by  priests 
and  Levites.  The  out-buildings  and 
courts  required  eight  years.  But  some 
building  operations  continued  long 
after  in  progress,  and  to  these  the 
Jews  had  reference  when  they  said, 
“ Forty  and  six  years  was  this  temple 
in  building,”  John  2 : 20.  According  to 
Josephus,  the  whole  sacred  inclosure 
was  a stadium  square,  or  a half-mile  in 
circumference. 

The  temple  proper  consisted  of  two 
parts  : the  holy  of  holies,  containing 
the  ark,  the  lid  of  which  was  the  mercy- 
seat  ; and  the  holy  place,  a vail  separat- 
ing it  from  the  holy  of  holies,  Avhere 
were  the  golden  candlestick,  the  table 
of  show-bread,  and  the  altar  of  incense. 
Before  the  door  of  the  temple  stood  the 
great  brazen  altar  of  burnt-offerings, 
and  around  the  temple  was  a court  or 
inclosure,  into  which  none  but  priests 
might  enter.  Descending  twelve  steps 
Avas  another  court,  inclosing  the  for- 
mer, called  the  court  of  Israel,  into 


A.D.  30. 


MAEK  XI. 


211 


The  barren  fig-tree  ; deaming  of  the  temple,  ^ 

12  *And  on  the  morrow,  when  they  were  come  from  2’Tim' 

1 3 Bethany,  he  was  hungry : " and  seeing  a fig  tree  afar  olf  sf  5 T\t.  1.  IG^* 


which  none  but  male  Jews  might  enter, 
and  in  front  the  court  of  women. 
Around  these  and  lower  still,  was  the 
large  outer  court,  inclosing  the  whole, 
paved  with  variegated  stone,  and  called 
by  some  the  court  of  the  Gentiles, 
where  Jews  and  Gentiles  might  resort, 
and  where  were  exposed  for  sale  ani- 
mals and  things  necessary  for  the  sa- 
crifices and  worship  of  the  temple.  On 
the  south  side  of  this  outer  court  was 
a synagogue,  where  religious  services 
were  performed.  Here  the  Jewish  doc- 
tors might  be  questioned,  and  their  de- 
cisions were  heard  (Luke  2 : 46) ; here 
Jesus  taught,  and  his  disciples  daily  at- 
tended with  one  accord.  Acts  2 : 46. 
Thus  each  inner  inclosure  rose,  as  in  ter- 
races, above  the  outer ; and  the  temple 
proper  was  situated  on  the  highest 
point,  toward  the  north-western  corner 
of  the  square,  and  could  be  seen  from 
the  city  above  the  surrounding  inclo- 
sures. 

The  front  of  the  temple  was  on  the 
eastern  side,  where  was  its  principal  en- 
trance, facing  the  Mount  of  Olives.  It 
•was  built  of  white  marble,  and  stones 
of  stupendous  size,  some  of  them  twen- 
ty-five cubits  long,  eight  cubits  high, 
and  twelve  cubits  thick. 

Mark  -alone  records  the  fact  that 
Jesus  looked  around  upon  all 
things*  He  made  a silent  and  general 
survey  of  the  temple  preparatory  to  the 
cleansing  of  it  the  next  day.  It  was  a 
silent  exercise  of  his  Messianic  autho- 
rity. Oil  this  day,  most  probably,  oc- 
curred the  visit  of  certain  Greeks,  who 
‘desired  to  see  Jesus,  John  12  : 20-36. 
They  were  very  likely  attracted  by  the 
triumphal  procession.  Now  the  even- 
tide was  come*  The  evening -time  or 
evening  bemg  novo  come.  The  late  or  se- 
cond evening  which  began  with  the  set- 
ting sun  is  here  meant.  This  marks 
not  the  time  of  our  Savior’s  entrance, 
but  of  his  departure  from  the  city  and 
temple.  Between  the  two  events  seve- 
ral hours  may  have  intervened.  It  is 
quite  possible  that  Jesus  and  his  disci- 

les  did  not  rejoin  the  company  from 

ericho  till  late  in  the  morning,  and 
hence  that  the  triumphal  entry  did  not 
occur  early  in  the  day.  Some  suppose 


it  took  place  in  the  afternoon.  Beth- 
any* See  on  ver.  1.  Jesus  passed 
liis  nights  there  during  this  last  week, 
Luke  21  : 37.  Mark  alone  adds  with 
the  twelve,  his  constant  attendants. 

12-14.  Jesus  returns  from  Beth- 
any, Monday  morning  ; curses  the 
BARREN  FIG-TREE.  Matt.  21  I 18,  19. 
Mark  enters  the  most  into  details. 

12.  On  the  morrow,  after  the  tri- 
umphal entry  into  Jerusalem.  Mark  is 
very  definite  and  exact  in  recording  the 
first  three  days  of  this  week,  vers.  1, 11, 
19,  20.  Matthew,  following  the  order 
of  thought  more  than  of  chronology, 
groups  things  that  are  similar  and  relat- 
ed to  each  other.  Thus  Mark  notices 
Christ’s  entrance  and  looking  about  on 
Sunday,  vers.  1-11  ; the  cursing  of  the 
fig-tree  and  the  cleansing  of  the  temple, 
on  Monday,  vers.  12-19;  the  withered 
fig-tree,  and  parables  in  the  temple,  on 
Tuesday,  ver.  20  if . But  Matthew,  af- 
ter noticing  Christ’s  public  entry  into 
Jerusalem,  passes  at  once  to  notice  the 
cleansing  of  the  temple,  Matt.  21 : 11, 12. 
So  also,  in  relating  the  cursing  of  the 
fig-tree,  he  passes,  without  note  of  time, 
to  its  withering.  Matt.  21  : 19,  20. 
When  they  Aviere  come  from  {put 
fi'om)  Bethany*  Matthew  states  that 
it  was  in  “the  morning,”  the  early 
morning  between  daybreak  and  sun- 
rise. Luke  (21  : 38)  informs  us  that  the 
people  came  early  in  the  morning  to 
hear  him.  He  Avas  hungry*  It  was 
real  hunger.  In  his  haste  to  enter  upon 
his  work  he  had  probably  taken  no 
breakfast  at  Bethany.  Some  suppose 
that  he  had  passed  the  night  in  the  open 
air,  in  solitude  and  prayer.  Hunger 
was  a part  of  his  humiliation.  Thus 
he  became  perfect  through  sulFerings, 
and  able  to  sympathize  with  his  follow- 
ers in  every  trial.  Alexander  observes 
that  it  is  necessarily  implied  that  the 
disciples  hungered  with  Jesus,  and  that 
thereby  they  were  prepared  to  feel  the 
disappointment  more  sensibly.  This 
may  be  so  ; yet  it  seems  more  natural 
to  suppose  that  the  hunger  of  Jesus 
was  at  least  greater  than  that  of  the 
others.  His  hunger  was  marked,  and 
appears  to  have  been  intense. 

13.  Seeing  a fig  tree  afar  off; 


212 


MARK  XI. 


A.D.  30. 


having  leaves,  he  came,  if  haply  he  might  find  any 
thing  thereon : and  when  he  came  to  it,  he  found 
. nothing  but  leaves ; for  the  time  of  figs  was  not  yet, 
14  And  Jesus  answered  and  said  unto  it,  No  man  eat 
fruit  of  thee  hereafter  for  ever.  And  his  disciples 
heard  it. 


distant  from  them.  The  fig-tree  was 
one  of  the  most  common  and  valuable 
trees  of  Palestine  (Deut.  8 : 8),  and  was 
a symbol  of  peace  and  plenty,  1 Kings 
4 : 25.  It  grows  to  a height  of  about 
twelve  feet,  with  spreading  branches 
and  large  dark-green  leaves.  The 
fruit  is  purple  when  ripe,  with  sweet 
pulp  and  abundance  of  small  seeds. 
Having  leaves.  Its  fruit  begins  to 
appear  before  its  leaves  shoot  forth  ; 
hence  the  leaves  gave  promise  of  fruit. 
The  fresh  fruit  is  shaped  like  a pear, 
and  whether  fresh  or  dried  is  greatly 
prized.  If  haply  he  might,  etc. 
To  see  whether  he  should  find  anything 
thereon.  It  was  not  for  his  own  infor- 


FIG-LEAVES  AND  FRUIT. 

mation,  but  for  that  of  his  disciples,  and 
for  their  good.  According  to  Matthew 
the  tree  was  by  the  roadside  ; it  was 
therefore  lawful  for  travelers  to  eat  of 

its  fruit.  He  found  nothing  but 


leaves ; instead  of  fruit  of  some  size, 
as  might  have  been  expected  from  its 
appearance.  Dr.  Thomson  {Land  and 
Book^  vol.  i.,  p.  538)  expresses  his  belief 
that  a certain  kind  of  fig-tree  might 
have  had  ripe  figs  upon  it  at  the  Pass- 
over  (early  in  April),  in  the  warm,  shel- 
tered ravines  of  Olivet.  For  the 
time  of  figs,  etc.  For  it  was  not  the 
time  or  season  of  jigs.  The  ordinary 
season  of  figs  had  not  arrived.  The 
early  fig  ripened  in  June,  the  summer 
fig  in  August,  and  a later  fig  sometimes 
hung  upon  the  tree  all  winter.  Mark 
makes  this  statement  for  the  informa- 
tion of  his  foreign  readers,  to  show  that 
it  was  not  too  late  for  figs,  and  at  the 
same  time  that  the  development 
of  the  leaves  was  premature  and 
unnatural.  If  the  season  of  figs 
had  come,  a wayside  tree  would 
probably  soon  be  stripped ; but 
if  it  had  not  come,  then  did  its 
leaves  show  that  it  was  barren. 
By  its  leaves  the  fig-tree  gave 
promise  of  what  it  had  not. 
And  the  curse  that  follows  was 
pronounced  upon  it  not  merely 
because  it  was  barren,-  but  be- 
cause it  had  leaves  and  yet  was 
barren  ; its  signs  were  false,  its 
appearance  deceptive.  It  was 
thus  an  emblem  of  the  hypocrite, 
and  particularly  of  the  Jewish 
people,  with  their  high  profes- 
sions, their  show  of  ritual  and 
formal  worship,  without  the 
fruits  of  righteousness,  Jer.  2 : 
21 ; Luke  13  : 6-9.  The  Jews 
alone  among  the  nations  pro- 
fessed to  be  worshipers  of  Jeho- 
vah, but  they  were  barren  of 
fruit. 

14.  Answered  the  fig-tree, 
which  silently  acknowledged  its 
inability  to  afford  fruit,  notwith- 
standing its  pretentious  appear- 
ance. See  on  ch.  9 : 5.  No  man. 
Let  'no  one.,  etc.  A strong,  emphatic, 
negative  wish,  expressing  the  will  of 
Jesus  respeeting  the  fig-tree,  Hertce- 
forthy  forever  let  no  one  eat  fruit  frmn 


A.D.  30. 


MARK  XI. 


213 


15  *And  they  come  to  Jerusalem.  And  Jesus  went  ^q* 

into  the  temple,  and  began  to  cast  out  them  that  ^4;  > o n . 

sold  and  bought  in  the  temple ; and  overthrew  the 
tables  of  the  money  changers,  and  the  seats  of  them 


thee.  There  was  no  vindictive  feel- 
ing connected  with  this  expression, 
nor  any  implied  in  the  word  cursedst  as 
used  by  the  disciples  in  ver.  21.  Skep- 
tics have  caviled  at  the  destruction  of 
property.  But  the  fig-tree  was  by  the 
wayside,  and  probably  the  property  of 
no  one.  It  belonged,  however,  to 
Jesus,  in  the  highest  sense,  and  he 
could  do  as  he  pleased  with  his  own, 
Matt.  20  : 15.  It  was  barren,  and  worse 
than  useless;  for  it  might  mock  the 
hungry  traveler  as  it  had  him.  It  grew, 
existed  and  was  destroyed,  that  the 
work  and  glory  of  God  might  be  mani- 
fested through  it  (John  9 : 2-4),  that 
Jesus  might  show  his  power  as  the 
Messiah  over  the  material  world, 
and  that  the  faith  of  his  disciples 
might  be  strengthened,  and  they  pre- 
pared for  the  trials  and  work  be- 
fore them,  John  11  : 4,  15.  Jesus 
knew  what  he  was  about  to  do ; all 
the  cireumstances  occurred  according 
to  the  divine  arrangement.  The  fig- 
tree,  and  its  destruction,  may  also  be 
regarded  as  a symbol  of  the  spiritual 
condition  and  end  of  the  Jewish  nation, 
and  of  hypocrites  in  general.  The  only 
other  destruction  of  property  connect- 
ed with  our  Lord’s  ministry  were  the 
swine.  See  on  ch.  5 : 13.  It  is  worthy 
of  notice  that  he  symbolized  his  judg- 
ments on  the  disobedient  and  unfruit- 
ful with  only  one  miracle,  and  that  on  a 
senseless  tree ; while  in  numberless 
miracles  for  the  good  of  men,  he  showed 
forth  the  mercies  and  blessings  of  his 
salvation.  Compare  the  parable  of  the 
fig-tree,  Luke  13  : 6;  and  notice  the 
fact  that  it  is  only  the  fruitless  or  bar- 
ren fig-tree  that  is  brought  prominently 
forward  in  the  New  Testament,  in  these 
two  instances,  and  in  each  used  as  a 
symbol  of  evil. 

His  disciples  heard  it;  and  were 
accordingly  impressed  by  it.  Mark 
notices  this  fact,  as  he  will  soon  come 
to  the  tree  again  in  chronological 
order. 

15-19.  Jesus  expels  the  traders 
FROM  THE  TEMPLE,  tcaches,  and  goes 
out  of  the  city  for  the  night,  Matt.  21 : 
12-16  ; Luke  19  : 45-48.  Compare  Luke 
21  : 37,  38.  Luke  is  the  briefest  of  all. 


Mark’s  account  of  casting  out  the 
traders  is  the  fullest  and  most  graphic. 
But  Matthew  alone  records  that  Jesus 
then  performed  miracles,  and  defend- 
ed the  little  children  in  their  joyful 
acclamations  against  the  murmuring  of 
the  chief  priests  and  scribes. 

John  relates  a similar  cleansing  of 
the  temple  at  the  first  Passover  of  our 
Lord’s  ministry,  three  years  before 
this,  John  2 : 14-17.  It  was  appropriate 
that  Jesus  should  thus  exercise  his 
Messianic  power,  both  at  the  opening 
and  at  the  close  of  his  public  ministry. 
The  Jews  expected  that  the  Messiah 
would  correct  many  abuses,  Mai.  3 : 1. 
That  Jesus  should  have  repeated  the 
act  is  not  therefore  strange.  He  was 
accustomed  to  repeat  some  of  his  most 
striking  sayings,  Matt.  6 : 9-13  and 
Luke  11  : 2-4 ; Matt.  6 : 25-33  and 
Luke  12  : 22-31.  So,  also,  he  performed 
similar  miracles  ; for  example,  the  first 
and  second  draught  of  fishes,  Luke  5 : 
1-11  and  John  21  : 4-6  ; twice  feeding 
the  multitude,  ch.  6 : 35-46  and  8 : 1-9. 
The  reason,  why  the  first  three  evan- 
gelists omit  the  first  cleansing,  is  doubt- 
less found  in  the  fact  that  it  took  place 
before  the  opening  of  his  Galilean  mi- 
nistry, which  forms  the  principal  sub- 
ject of  their  Gospels.  John,  however, 
gives  an  account  of  it,  because  he  sup- 
plemented the  other  Gospels,  and  gives 
principally  the  Judean  ministry  of 
Jesus,  paying  special  attention  to  that 
portion  of  it  before  the  imprisonment 
of  John  the  Baptist  and  the  com- 
mencement of  his  ministry  in  Galilee. 

15.  They  come  to  Jerusalem. 
Mark  is  thus  very  explicit  in  fixing  this 
cleansing  of  the  temple  the  day  after 
our  Lord’s  triumphal  entry.  Matthew 
and  Luke  would  seem  to  fix  it  a day 
earlier.  But  the  difference  of  Matthew 
can  be  accounted  for  from  his  manner 
of  grouping  together  miracles,  dis- 
courses and  incidents,  without  strict 
regard  to  chronological  order.  See 
on  ver.  12.  Luke  (19  : 45-48)  is  here 
very  brief,  and  evidently  glances  over 
two  or  three  days  in  a summary 
manner. 

Temple.  The  same  as  in  ver.  11, 
which  see.  The  soul  of  man  is  pre- 


214 


MARK  XI. 


A.D.  80. 


16  that  sold  doves ; and  would  not  suffer  that  any  man 

17  should  carry  any  vessel  through  the  temple.  And 
he  taught,  saying  unto  them,  Is  it  not  written,  ‘ My 
house  shall  be  called  of  all  nations  the  house  of 
prayer  ? But  ye  have  made  it  a den  of  thieves.  ’ 


eminently  the  temple  of  God,  1 Cor. 
3 : 16.  The  cleansing  of  the  one  na- 
turally suggests  the  cleansing  of  the 
other.  Ill  both  his  Messianic  power  is 
displayed.  Cast  out  them  that 
sold,  etc.  In  the  court  of  the  Gentiles 
was  the  temple-market,  w’here  animals, 
oil,  wine  and  other  things  necessary  for 
sacrifices  and  temple  worship  were 
sold.  This  was  a convenience  for 
those  who  came  to  worship.  But  what 
was  intended  at  first  for  an  accommo- 
dation became  a source  of  gain  and 
extortion,  of  noise  and  confusion. 
Jesus  casts  out  these  profane  intruders  ; 
they  were  doubtless  filled  with  awe 
before  him.  His  moral  power  and 
spiritual  authority,  as  the  Messiah, 
ruled  them  into  submission,  and  they 
flee  before  him.  “ Jerome  regards  this 
expulsion  of  a multitude  by  one  humble 
individual  as  the  most  wonderful  of  the 
miracles,  and  supposes  that  a flame  and 
starry  ray  darted  from  the  eyes  of  the 
Savior,  and  that  the  majesty  of  the 
Godhead  was  radiant  in  his  counte- 
nance.”— P.  SCHAFF,  D.D. 

Money-changers.  These  changed 
at  a premium,  often  a very  exorbitant 
one,  the  current  coin  of  the  day,  which 
was  regarded  as  profane,  for  the  Jewish 
half-shekel,  the  yearly  temple  tribute. 
See  Matt.  17 : 24.  Some  made  dona- 
tions to  the  treasury  (Luke  21  ; 1,  2)  ; 
and  others  who  came,  to  the  Passover 
probably  paid  their  tribute,  which  be- 
came due  in  the  month  Adar,  answer- 
ing to  parts  of  February  and  March. 
The  Jews  of  Palestine,  and  especially 
those  who  were  dispersed  abroad,  were 
under  the  necessity  of  exchanging  the 
Greek  and  Roman  coin,  which  they 
used  for  the  common  purposes  of 
trade,  but  not  for  their  sacred  pur- 
poses. Money-changers  were  a con- 
venience and  a necessity  ; but  they  were 
dishonest  in  their  exactions,  practiced 
extortion,  and  violated  the  law,  Deut. 
23  : 19,  20.  Jesus  overturned  also  the 
seats  of  the  sellers  of  doves.  The 
poor  were  allowed  to  offer  doves  in 
sacrifice,  instead  of  a lamb,  Lev.  5:7; 
12  ; 8 ; 14  : 22  ; Luke  2 : 24. 


16.  And  would  not  suffer,  etc. 
This  statement  is  recorded  only  by 
Mark,  and  shows  that  Jesus  remained 
there  for  some  time.  Carry  any  ves- 
sel through.  Carry  a vessel  or  an 
implement  through  the  sacred  inclosure ; 
make  a thoroughfare  of  it.  Reference 
is  made  to  any  vessel  or  implement 
connected  with  their  trafifid,  or  borne 
by  any  one  through  the  outer  portion 
of  the  temple,  from  one  part  of  the  city 
to  another.  Making  any  part  of  the 
temple  such  a thoroughfare  was  a pro- 
fanation. According  to  the  Talmud, 
the  rabbins  also  forbade  it.  But  Jesus 
defended  what  he  did,  not  by  human 
authority,  but  by  the  divine  authority 
of  Scripture,  ver.  17. 

17.  Taught  them  the  design  of 
God’s  house,  and  to  what  an  extent 
they  had  perverted  that  design  ; thus 
giving  a reason  why  he  had  used  his 
Messianic  authority  in  purging  the 
temple.  He  quotes  freely  the  predic- 
tions of  Isaiah  (Isa.  56  : 7)  and  Jere- 
miah (7  : 11),  uniting  them  together 
without  doing  injustice  to  their  mean- 
ing. Is  it  not  written  ? Jesus  ap- 
peals to  the  Holy  Sci  iptures,  as  of  divine 
authority.  My  house.  The  temple 
is  represented  as  God’s  earthly  dwell- 
ing-place. The  house  of  prayer. 
Rather,  A house^  etc.  Prayer  is  the 
principal  part  of  worship,  1 Kings  8 : 33, 
35,  38,  etc.  Of  all  nations.  For  all 
the  nations^  not  for  the  Jews  alone,  but 
also  for  Gentiles,  whoever  may  resort 
to  it  for  worship.  The  principal  idea 
which  Jesus  wished  to  enforce  was 
that  his  house  was  a house  of  prayer, 
since  both  Matthew  and  Luke  omit 
“for  all  nations.”  Mark  wrote  for 
Gentiles,  and  elsewhere  lays  stress  on 
the  universality  of  the  gospel,  ch. 
16  : 15 ; which  may  help  explain  the 
additional  clause.  Luke,  indeed,  wrote 
for  all,  but  his  account  here  is  very 
brief. 

Ye  have  made  it  a den  of 
thieves.  More  correctly.  Ye  have 
made  it^  or,  according  to  some  ancient 
manuscripts.  Ye  made  it  a den  of  rob- 
bers. In  contrast  to  a house  of  prayer  is 


A.D.  30. 


MAEK  XI. 


215 


18  Andy  the  scribes  and  chief  priests  heard  and 
sought  how  they  might  destroy  him : for  they  feared 

him,  because  *all  the  people  was  astonished  at  his  “ch.  i.  22:  Mt.  7. 
doctrine.  28;Lk.4.32. 

19  And  when  even  was  come,  he  went  out  of  the 
city. 

20  ® And  in  the  morning,  as  they  passed  by,  they  saw  * Mt.  21.  19. 


a den^  cave,  or  cavern,  where  robbers 
often  resort,  a de7i  of  robbers.  The  word 
liere  translated  thieves  means  robbers, 
those  who  seize  what  does  not  belong 
to  them,  openly  and  by  violence,  and 
is  stronger  than  tlie  Greek  word  for 
thief,  which  means  one  who  takes  what 
is  another’s,  by  fraud,  and  in  secret. 
The  latter  word  is  always  translated 
thief,  in  our  common  version  ; but  the 
former  is  unfortunately  translated  thief 
eleven  times,  and  correctly,  robber, 
only  four  times,  John  19  : 1,  8 ; 18  : 40  ; 
2 Cor.  11  : 26.  These  two  words  are 
used  together  in  John  10  : 1,  10,  where 
their  meanings  may  be  compared. 
Jesus  thus  rebukes  their  open  disho- 
nesty and  extortion,  which  presents  a 
marked  difference  from  his  former 
cleansing  the  temple,  when  he  re- 
proved the  unbecoming  introduction 
of  worldly  business,  John  2 : 16.  The 
court,  where  Gentiles  might  pray,  they 
had  turned  into  a place  of  dishonest 
gain  and  open  fraud.  This  quotation 
was  also  a reproof  of  the  contempt  thus 
cast  upon  Gentile  proselytes. 

Tlius  began  to  be  fulfilled  the  prophe- 
cy of  Malachi  (3  : 1-3.)  Jesus,  the  Lord 
Messiah,  suddenly  came  into  the  tem- 
ple, and  began  the  work  of  ]jurifica- 
tion.  According  to  the  prophecy  of 
John  the  Baptist  (Matt.  3 : 12),  his  “fan 
was  in  his  hand,”  and  he  wielded  it  in 
separating  the  precious  from  the  vile, 
and  in  reforming  the  abuses  of  his 
house.  Compare  Isa.  4 : 2-4. 

18.  At  this  point  Matthew  records 
the  healing  of  the  blind  and  lame,  tlie 
children  crying  hosanna,  the  displea- 
sure and  the  murmuring  of  the  Pha- 
risees, and  the  reply  of  Jesus.  The 
scribes  and  chief  priests,  mem- 
bers of  the  Sanhedrim,  heard  it, 
the  application  of  prophecy  in  ver.  17, 
and  were  offended  by  it.  The  act  of 
Jesus  in  purging  the  temple,  as  well  as 
his  teaching,  indicated  his  prophetic 
and  Messianic  power  and  authority, 
and  excited  the  fear  and  jealousy  of  the 
Jewish  leaders.  Sought,  cautiously 


and  deliberately,  ch.  14  : 1.  Hoav  they 
might  destroy  him*  They  had  coun- 
seled before  to  destro}’^  him,  but  the 
how  troubled  them,  John  11  : 53-57. 
Here  do  we  see  the  reason  of  their  va- 
rious artifices  to  entrap  Jesus  the  next 
day,  vers.  27-33 ; ch.  12.  They  saw  that 
their  own  influence,  authority  and  gains 
were  endangered  by  the  works"  and 
teaching  of  Jesus,  and  they  would  put 
him  out  of  the  way.  For  they  feared 
him ; personally,  as  a miracle-worker 
and  a powerful  teacher,  and  also  in  his 
popular  influence  with  the  people. 
They  saw  that  he  was  necessarily  op- 
posed to  them.  They  therefore  care- 
fully devise  plots  against  him.  All  the 
people*  All  the  crowd  or  multitude. 
Astonished*  Struck  with  surprise 
and  admiration.  At  his  doctrine* 
At  his  teaching.^  its  matter,  manner,  au- 
thorit}^  and  its  accompanying  exhibi- 
tions of  divine  power. 

19.  And  Avhen  the  even  Avas 
come*  About  the  setting  of  the  sun. 
Mark  notices  the  close  of  this  day  with 
the  same  precision  that  he  did  the  close 
of  the  preceding  day,  ver.  11.  Went 
out  of  the  city*  Very  probably  to 
Bethany,  ver.  11 ; Luke  21  : 37.  Thus 
ended  the  day  of  Christ’s  undisturbed 
works  and  teachings  in  the  temple.  The 
Jewish  leaders,  however,  were  exaspe- 
rated. A day  of  conflict  in  the  temple 
Avas  to  follow. 

20-26.  Going  again  into  Jerusa- 
lem. The  withered  fig-tree.  Matt. 
20  : 20-22.  Mark  is  the  fuller  and  the 
more  life-like,  not  only  in  detailing  the 
facts  about  the  tree,  but  also  the  dis- 
course occasioned  by  it. 

20.  And  in  the  morning*  Early 
in  tlie  morning  ; the  people  came  early 
to  hear  him  in  the  temple,  Luke  21  : 38. 
Mark  Avith  great  exactness  fixes  this  in- 
cident about  to  be  related  upon  the 
morning  (Tuesday)  after  the  cursing  of 
the  fig-tree.  Matthew  Avas  intent  in 
telling  the  princiiial  facts  concerning 
the  fig-tree,  and  does  not  mark  defi- 
nitely the  time  of  each  part  of  the  his- 


216 


MARK  XI. 


A.D.  30. 


21  the  fig  tree  dried  up  from  the  roots.  And  Peter 
calling  to  remembrance  saith  unto  him,  Master, 
behold,  the  fig  tree  which  thou  cursedst  is  withered 

22  away.  And  Jesus  answering  saith  unto  them, 

23  Have  faith  in  God.  For  verily  I say  unto  you, 

That  whosoever  shall  say  unto  this  mountain.  Be  13]  2^*  ^ ^ 
thou  removed,  and  be  thou  cast  into  the  sea ; and 
shall  not  doubt  in  his  heart,  but  shall  believe  that 
those  things  which  he  saith  shall  come  to  pass ; he 


tory.  In  rapid  and  vivid  discourse,  days 
and  even  weeks  are  sometimes  passed 
over  unnoticed.  As  they  passed  by 
from  Bethany  or  the  place  on  Olivet 
(Luke  21  : 37)  where  they  lodged  dur- 
ing the  night ; they  were  without  doubt 
upon  the  same  road  as  the  morning 
before,  ver.  12.  They  saw  the  fig 
tree.  They  appear  to  have  seen  it  now 
for  the  first  time  since  the  previous 
morning.  In  the  dusk  or  darkness  of 
the  preceding  evening  they  could  not 
well  have  observed  it.  Dried  up 
from  the  roots.  Wonderfully  dried 
up,  not  merely  in  its  tender  branches 
and  limbs,  but  in  its  trunk,  and  down 
to  its  very  roots.  Very  likely  it  was 
stripx^ed  of  its  leaves,  and  presented  the 
appearance  of  a thoroughly  blasted  tree, 
dead  in  root  and  branch.  In  contrast 
to  its  former  show  of  leaves,  it  pre- 
sented a marked  appearance,  and  spe- 
cially attracted  attention.  From  Mat- 
thew (21  : 19)  we  learn  that  the  wither- 
ing began  immediately  after  the  Avords 
of  Jesus,  “Let  no  fruit  grow,”  etc. 
Mark,  in  perfect  harmony,  says  no- 
thing about  the  time  of  its  withering, 
but  notes  the  time  when  the  disciples 
first  discovered  it. 

21.  Peter  calling  to  remem- 
brance. This  is  one  of  the  special  re- 
ferences to  Peter  in  this  Gospel  Avhich 
confirms  the  common  opinion  that 
Mark  wrote  it  under  his  direction. 
Master;  ov  Rabh%  the  very  word  Pe- 
ter used,  a title  of  great  respect  given 
to  a teacher,  equivalent  to  Master,  or 
My  Master.  Behold.  An  exclama- 
tion of  surprise,  calling  attention  to 
something  strange  and  unexpected. 
The  fig  tree  which  thou  cursedst. 
This  is  the  only  place  where  Jesus  is 
spoken  of  as  cursing  the  fig-tree,  or  in- 
deed any  object.  He  cursed  the  tree, 
only  in  the  sense  of  devoting  it  to 
death,  which  he  had  a x>crfeet  right  to 
do  as  Lord  of  both  animate  and  inani- 


mate creation.  He  expressed  the  will 
of  God  concerning  it.  As  there  was  no 
sin  in  him,  we  must  separate  all  that  is 
vindictive  or  sinful  from  the  human 
conception  of  cursing.  Sec  ver.  14. 
Matthew  gives  the  exclamation  of  the 
disciples,  expressing  wonder  at  the  sud- 
den withering,  but  passes  over  this  ob- 
servation of  Peter. 

22.  Jesus  answers  in  a wa}"  best  suited 
to  benefit  his  disciples.  Have  faith  in 
God.  A strong  expression.  Hold  a 
steadfast  trust  and  confidence  in  God. 
Here  do  we  get  one  of  the  designs  of 
this  miracle,  and  the  immediate  de- 
sign so  far  as  his  disciples  were  con- 
cerned. He  would  strengthen  their 
faith  and  prepare  them  for  the  trials 
before  them. 

23.  Jesus  proceeds  to  teach  them  that 

through  faith  they  might  perform  even 
greater  miracles.  This  mountain. 
Probably  the  Mount  of  Olives,  over 
which  they  were  passing.  It  is  implied 
that  Jesus  could  have  removed  this 
mountain  as  well  as  have  dried  up 
the  fig-tree.  Compare  Zech.  14  : 4. 
Be  thou  removed,  or  taken  up.  The 
sea.  A general  expression,  the  Dead 
Sea,  the  Sea  of  Galilee,  or  the  Mediter- 
ranean Sea,  being  several  miles  distant. 
The  kind  of  faith  Jesus  describes: 
First,  the  negative  side,  shall  not 
doubt  in  his  heart,  without  hesita- 
tion or  wavering.  Second,  the  j^ositive 
side,  shall  believe  . . . shall 

come  to  pass.  More  exactly,  shall 
believe  that  ivhat  he  says  comes  to  pass  ; 
shall  so  believe  that  the  answer  is  a 
present  reality,  indeed  granted,  and  as 
certain  as  if  already  accomplished.  The 
result,  he  shall,  etc.  According  to 
the  highest  critical  authorities,  he  shall 
have  it,  Acts  3 ; 6 ; 9 : 34. 

The  exercise  of  faith  in  miracles,  as 
well  as  in  prayer,  must  be  in  accord- 
ance Avith  the  Avill  of  God.  Indeed,  true 
faith  is  so  far  in  harmony  with  that  will 


A.D.  30. 


MARK  XI. 


217 


24  shall  have  whatsoever  he  saith.  Therefore  I say  unto 
you,  What  things  soever  ye  desire,  when  ye  pray, 
believe  that  ye  receive  thein^  and  ye  shall  have 
them. 

25  And  when  ye  stand  praying,  ^ forgive,  if  ye  have 
aught  against  any:  that  your  Father  also  which  is 

26  in  heaven  may  forgive  you  your  trespasses.  But  ® if 


® Mt.  7.  7;  Lk.  11. 
9;  John  14.  13: 
15.  7;  1(5.  24: 
Jam.  1.  5,  6. 
‘‘Eph.  4.  32;  Col. 
3.  13. 

e Mt.  18.  35  ; Jam. 
2.  13. 


that  it  really  asks  nothing  contrary  to 
it.  The  mountain  may  symbolize  any 
great  and  apparently  insurmountable 
difficulty.  Faith  is  also  attended  with 
works,  James  2 : 18.  And  by  works  the 
man  of  faith  often  in  a measure  an- 
swers his  own  prayers.  He  meets  these 
mountains  of  difficulties  with  an  earn- 
est, active  faith,  and  they  disappear  be- 
fore him  while  he  labors  on.  See  on 
ch.  9 : 29 ; Matt.  17  : 20. 

24.  Therefore,  For  this  reason,  that 
faith  is  essential  in  obtaining  divine 
help,  and  to  encourage  you,  Isay  toyoii. 
Whatsoever  things  ye  desire,  ask, 
when  ye  pray.  True  prayer  is  in- 
spired by  God,  and  hence  will  be  ac- 
cording to  his  will  (1  John  5 : 14),  and  in 
the  name  of  Christ  (John  14  : 13),  and 
will  be  answered  either  in  kind  or  in 
equivalent,  2 Cor.  12  : 8,  9.  The  promise 
here  given  is  not  to  the  presumptuous, 
the  arrogant  and  self-confident,  but  to 
those  who  exercise  simple  and  child- 
like faith  in  their  Heavenly  Father,  with 
entire  submission  to  his  all-wise  and  in- 
finitely benevolent  will.  Matt.  18  : 4. 
Believe  that  ye  receive  them.  Ac- 
cording to  the  best  critical  authorities. 
Believe  that  ye  received  them,  that  your 
request  was  granted  while  in  the  very 
act  of  prayer.  In  the  preceding  verse 
the  answer  of  prayer  is  vividly  regard- 
ed as  a present  fact ; in  this,  as  a past 
fact  attending  the  prayer  itself.  Thus 
Daniel  prayed  for  the  restoration  of 
Jerusalem  ; and  Gabriel  informs  him, 
“At  the  beginning  of  tliy  supplieation 
the  commandment  came  forth,”  that  is, 
“ the  commandment  to  restore  and 
build  Jerusalem,”  Dan.  9 : 3,  23,  25. 
While  in  the  act  of  prayer  his  request 
was  granted,  and  the  blessing  sought 
was  received,  though  many  years  were 
required  for  its  accomplishment.  So 
the  Christian  parent  interceding  for  the 
soul  of  a wayward  child,  may  have  the 
full  assuranc^e  of  faith  that  his  prayer 
is  answered.  The  conflict  between  light 
and  darkness  in  his  child’s  heart  may 
still  go  on,  but  his  own  heart  rests  in  an 


abiding  faith.  He  believes  that  he  has 
received  the  blessing  in  answer  to  pray- 
er, and  he  calmly  waits  the  issue  in 
God’s  own  time,  which  to  him  is  as 
certain  as  if  already  accomplished. 

The  promise  of  this  verse  is  not  li- 
mited to  miracles  in  connection  with 
prayer  and  faith.  It  relates  to  all  tliinys 
xvhalever  ye  ask,  when  ye  praxj  (Bible 
Union  Version).  This  faith  in  God 
which  Jesus  was  enforcing  upon  his 
disciples,  was  something  that  they 
needed  at  all  times  and  under  all  cir- 
cumstances. They  especially  needed 
it  under  the  great  trials  of  that  week  of 
conflict,  suffering  and  darkness. 

25.  Jesus  adds  another  condition  of 
effectual  prayer,  perhaps  to  guard  them 
from  making  a wrong  use  of  the  wither- 
ing of  the  fig-tree.  They  wei  e not  to 
harbor  a spirit  of  imprecation  against 
those  that  opposed  them  (Luke  9 : 54), 
but  a spirit  of  forgiveness.  Mark  alone 
records  the  command  in  this  place. 
Matthew  records  an  earlier  utterance 
of  it,  and  Luke  an  earlier  intimation  of 
it,  Matt.  6 : 14  ; Luke  6 : 37. 

Stand  praying.  A common  pos- 
ture in  prayer,  Luke  18  :.ll,  13.  For- 
give, if  ye  have  aught,  any  ill-will, 
or  any  cause  of  coni))laint,  just  or  un- 
just. That  your  Father  also  ... 
may  forgive.  That  is,  exercise  the 
spirit  of  forgiveness  as  an  essential 
condition,  in  order  that  God  may  for- 
give you.  It  is  no  arbitrary  condition, 
but  so  inseparable  from  right  feeling 
that  God  conducts  himself  toward  us 
according  to  the  spirit  we  cherish,  Ps. 
18  : 25,  26.  Judgment  without  mercy 
is  for  him  who  shows  no  mercy. 
Trespasses.  The  figure  of  a lapse, 
fall  or  false  step.  Sin,  in  one  sense,. is 
a fall  from  the  straight  line  of  moral 
rectitude. 

26.  Some  of  the  oldest  manuscripts 
omit  this  verse;  others  retain  it.  Its 
])osition  here  is  natural  and  probable. 
But  if  ye  do  not  forgive.  Th« 
preceding  verse  states  the  positive 
side,  this  the  negative.  If  we  will  not 


218 


MARK  XI. 


A.D.  30. 


ye  do  not  forgive,  neither  will  your  Father  which  is 
in  heaven  forgive  your  trespasses. 

The  authority  of  Jesus  questioned;  his  question  in  reply ^ 
respecting  the  authority  of  John  the  Baptist. 

27  AND  they  come  again  to  Jerusalem.  ^And  as  he  ^ 21.  23;  Lk. 

was  walking  in  the  temple,  there  come  to  him  the  27- 

28  chief  priests,  and  the  scribes,  and  the  elders,  and  Prov.  26.’  4,  5; 
say  unto  him.  By  what  authority  doest  thou  these 

things  ? and  who  gave  thee  this  authority  to  do 
these  things  ? 

29  And  Jesus  answered  and  said  unto  them,  I will 
also  ask  of  you  one  question,  and  answer  me,  and  I 
will  tell  you  by  what  authority  I do  these  things. 


exercise  mercy  toward  our  fellow-men, 
Avhose  offenses  against  us  are  com- 
paratively trifling,  liow  can  we  expect 
forgiveness  from  God,  against  whom 
Ave  are  so  great  sinners  ? Matt.  18  : 23- 
85.  Tlie  spirit  of  forgiveness  is  essen- 
tial to  acceptable  prayer,  and  an  evi- 
dence of  forgiven  sin. 

27-33.  The  authority  of  Jesus 

QUESTIONED  BY  THE  SANHEDRIM.  Matt. 

21  : 23-27  ; Luke  20  : 1-8.  The  three 
accounts  are  veiy  similar.  Mark  is  the 
most  vivid  ; Luke  begins  indefinitely; 
Matthew  adds  the  parable  of  the  Two 
Sons. 

27.  Come  again  into  Jerusalem* 

Tuesday  moniing,  ver.  20.  Luke  says  : 
“On  one  of  those  days,  as  he  taught 
the  people  in  the  temple  and  preached 
the  gospel.”  As  he  was  walking 
in  the  temple ; in  the  courts  of  the 
sacred  inclosurc.  At  home  in  his  Fa- 
ther’s house,  as  the  Messiah  and  the 
Lord  of  the  temple.  The  chief 
priests  and  the  scribes  and  the 
elders.  Members  of  the  three  classes 
composing  the  Sanhedrim,  the  highest 
ecclesiastical  council  of  the  Jews.  In 
reference  to  these  classes,  see  on  ch. 
1 : 22 ; 7:3;  8 : 31.  Tliey  Avere  evi- 
dently the  leading  members  of  the 
Sanhedrim,  though  it  does  not  appear 
that  they  came  as  an  official  and  formal 
deputation,  similar  to  that  Avhich  had 
been  sent  to  John  the  Baptist,  John 
1 : 19-28. 

28.  By  Avhat  authority.  Not  only 
by  what^  but  also  by  what  kind  of  au- 
thority, divine  or  human.  Messianic  or 
prophetic.  These  things.  Cleansing 
the  temple,  performing  miracles  and 


teaching.  Who  gave  thee  ? Who, 
Avith  authority,  gave  thee  this  autho- 
rity ? The  Sanhedrim  authorized  teach- 
ers in  the  temple  and  tried  false  pro- 
phets, but  Jesus  had  not  been  autho- 
rized by  them.  Hence  their  two  ques- 
tions, implying  that  his  authority  was 
not  of  God.  The  Mosaic  law  had 
given  directions  for  the  discovery,  le- 
jection  and  death  of  false  propliets 
(Deut.  13  ; 1-5;  18  : 20-22);  these 
questions  in  themselves  were  tlierefore 
entirely  ])roper  for  any  Jews,  and  espe- 
cially for  the  members  of  the  Sanhe- 
drim to  ask.  John  had  asked  a some- 
Avhat  similar  question,  Matt.  11  : 3. 
But  they  uoav  ask  with  Avrong  motives, 
wishing  to  entrap  him  and  find  occa- 
sion to  destroy  him  (Luke  19  : 47),  and 
to  draAV  forth  some  such  declaration 
as  that  he  was  the  Son  of  God,  and 
charge  him  Avith  blasphemy,  ch.  14  : 
61-64.  The  questions  Avere  also  really 
needless  ; for  the  works  and  doctrines 
of  Jesus  Avere  evidences  that  he  was 
the  Messiali,  and  that  he  came  from 
God,  John  3:2;  10  : 24,  25,  37,  38 ; 
12  : 37.  Jesus,  therefore,  Avas  not 
called  upon  under  such  circumstance  s 
to  answer  their  questions.  We  have 
here  the  first  direct  assault  of  tlie 
authorities  of  the  temple  and  of  the 
great  Jewish  council  upon  Jesus. 

29.  Jesus  docs  not  evade  them,  but 
he  brings  them  to  the  consideration  of 
a fundamental  fact  in  this  discussion, 
the  admission  of  Avhich  would  lead  to 
an  irresistible  conclusion,  John  5 : 33- 
36  ; 10  : 41.  He  might  luwe  appealed 
to  the  raising  of  Lazarus,  and  his  other 
miracles  ; but  since  these  Jewish  rulers 


A.D.  30. 


MARK  XI. 


219 


30  The  baptism  of  John,  was  it  from  heaven,  or  of 

31  men  ? answer  me.  And  the}^  reasoned  with  them- 
selves, saying.  If  w^e  shall  say.  From  heaven;  he 

32  will  say.  Why  then  did  ye  not  believe  him  ? But 
if  we  shall  say.  Of  men ; they  feared  the  people : for 

‘all  men  counted  John,  that  he  was  a prophet  in-  ‘ ch.  1.  5;  6.  20; 

33  deed.  And  they  answered  and  said  unto  Jesus,  We  3.  5 ; 14. 5. 
cannot  tell.  And  Jesus  answering  saith  unto  them. 

Neither  do  I tell  you  by  what  authority  I do  these 
things. 


ciirae  with  wicked  designs,  and  were 
not  even  deservingan  answer,  he  adopts 
a different  mode  of  reply,  one  which 
both  answers  and  confounds  them. 
Tlie  reference  to  John,  whom  Jesus  had 
declared  to  be  his  forerunner  (the  Elijah 
that  was  to  come.  Matt.  11  : 14),  and 
by  whom  he  had  been  baptized,  was 
indeed  a suggestive  answer  that  he  was 
from  God,  the  Messiah,  since  John  had 
declared  him  so  to  be,  John  1 : 26,  29, 
3:1-34.  Jesus  could  appeal  to  these  de- 
clarations. At  the  same  time  he  defeats 
their  designs,  and  extorts  from  them 
ati  unwilling  and  hypocritical  confes- 
sion that  they  are  unable  and  incompe- 
tent to  judge. 

30.  The  baptism  of  John*  The 

whole  ministration  of  John,  of  which 
baptism  formed  a very  prominent  part. 
From  heaven,  or  of  {from)  men. 
Did  John  act  by  the  authority  of  God, 
or  by  his  own  ? Was  he  a true  prophet 
or  a false  one  ? This  was  a fundamental 
question,  really  involving  the  question 
they  asked.  If  they  acknowledged  John 
as  a prophet,  they  must  also  acknow- 
ledge Jesus.  Mark  alone  gives  the  de- 
mand or  challenge.  Answer  me,  giv- 
ing greater  life  to  the  narrative. 

31.  They  reasoned  with  (rather 
among)  themselves.  They  saw  that 
the  question  was  a legitimate  one,  but 
it  troubled  them.  They  consulted  and 
deliberated  as  to  what  answer  thev 
should  give,  and  what  might  be  the 
effect  of  the  different  replies  suggested. 
Why  then  did  ye  not  believe  him  ? 
Why  did  3’ou  not  become  his  followers, 
and  believe  when  he  testified  of  me  as 
the  Messiah.  To  acknowledge  that 
John  was  a true  prophet  would  be  to 
condemn  themselves  for  rejecting  both 
John  and  Jesus. 

3.2.  But  if  we  say.  Of  men.  Ra- 
ther, according  to  oldest  and  best  ma- 
nuscripts, But  shall  we  say  from  men? 


The  interrogative  form  makes  it 
the  more  emphatic.  Mark  abruptly 
gives  their  language  in  his  own  words, 
they  feared  the  people.  They 
would  have  preferred  to  have  said, 
From  men  ; but  they  feared  to  brave 
popular  opinion,  and  perhaps  a popular 
tumult.  “All  the  people  will  stone 
us,”  Luke  20  : 6.  This  was  the  grand 
motive  of  their  silence.  Accounted  ; 
esteemed,  regarded.  A prophet  in- 
deed. Really  a prophet. 

33.  Against  all  the  evidence  they  had 
seen  of  John’s  prophetic  office,  and 
doubtless  against  their  own  convictions, 
they  answer.  We  cannot  tell,  literal- 
ly, We  do  not  know.  This  answer  was 
falsehood,  and  hypocritical  was  their 
confession  of  ignorance.  Neither  do 
I tell  you.  One  of  our  Savior’s 
brief  answers  replete  with  meaning.  Jf 
you  are  unable  or  unwilling  to  judge 
of  John  and  his  teaching,  you  are 
equally  so  in  regard  to  me.  If  you  dare 
not  deny  his  divine  commission,  you 
should  acknowledge  mine.  Your  real 
unwillingness  to  acknowledge,  accord- 
ing to  the  convictions  of  your  own 
consciences,  that  John  was  a true  pro- 
phet, merits  from  me  a corresponding 
unwillingness  to  give  you  any  more 
evidence  in  regard  to  myself  than  that 
you  already  have. 

Matthew  (21 : 28-32)  adds  the  paralble 
of  the  Two  Sons,  in  the  application  of 
which  Jesus  administers  a severe  rebuke 
to  these  Jewish  rulers  for  their  treat- 
ment of  John  and  his  preaching. 


Remarks. 

1.  Jesus  is  omniscient.  All  events, 
persons  and  things  arc  within  the  circle 
of  his  knowledge,  vers.  1,  2;  John  2 : 
24,  25 ; 16  : 30 ; 21  : 17. 

2.  Jesus  has  a right  to  all  things,  and 


220 


MARK  XI. 


A.D.  30. 


can  use  them  as  he  pleases,  ver.  2 ; Col. 
1 : 16,  17 ; Fs.  50  : 10-12. 

3.  Whatever  Jesus  requires,  whether 
it  be  in  word,  in  labor,  or  in  property, 
let  it  be  promptly  and  cheerfully  given, 
vers.  3-6 ; Isa.  1 : 19 ; Acts  4 : 19,  20,  32. 

4.  Persons,  animals  and  things  are  re- 
ceived, employed  and  required  in 
Christ’s  service,  ver.  3 ; Num.  22  : 28- 
33 ; 1 Cor.  1 : 26-29. 

5.  Poverty  is  no  sin  in  itself,  and  of 
it  none  need  be  ashamed,  vers.  2,  3; 
Matt.  8 : 20 ; Acts  3 : 6. 

6.  We  should  do  our  part  in  honoring 
Jesus,  our  Prophet  and  King,  thankful 
to  engage  in  any  service,  however  hum- 
ble, vers.  4-10 ; Isa.  52  : 7 : Zeph.  3 : 
14-17  ; Hos.  4 : 6. 

7.  Jesus  had  often  sought  retirement 
(Matt.  12  : 15-21) ; but  now  for  wise 
purposes  he  makes  his  coming  to  Jeru- 
salem most  public.  It  was  meet  that 
his  sufferings  and  death  should  be  be- 
fore angels  and  men,  vers.  7-11;  John 
3 : 14;  Acts  2 : 22-JM  ; 10  : 39. 

8.  Jesus  was  meek  and  lowly  even  in 
his  triumphal  entrance  into  Jerusalem. 
How  unbecoming,  then,  are  pride,  ava- 
rice and  ambition  in  his  followers  un- 
der any  circumstances  ! Ver.7 ; Phil.  2 : 
3-5  ; Eph.  4:1,2;  James  3 : 13-18. 

9.  The  true  glory  of  Christ’s  king- 
dom is  not  in  outward  display,  but  in 
righteousness  and  salvation,  vers.  7-10; 
Heb.  1 : 8,  9;  5 ; 9;  Rev.  7 : 9-14. 

10.  ‘ ‘ The  coming  of  Chilst  to  establish 
his  kingdom  among  men  is  the  most 
joyful  event  in  tlie  world’s  history.  It 
repeats  itself  in  all  the  triumphs  of  truth 
over  error,  of  right  over  wrong ; in  the 
spread  of  Christianity  through  the 
earth ; in  revivals  of  i*eligion  ; in  what- 
ever manifests  the  divine  power  of  the 
gospel.” — Rev.  I.  P.  Warren.  Ver. 
10 ; Acts  4 : 31-33 ; Rom.  1 : 16  ; Heb. 
1 :6-9. 

11.  Whenever  we  visit  the  city  or 
town  we  sliould  seek  the  house  of  God 
rather  than  the  place  of  amusement, 
ver.  11  ; Ps.  65  : 4;  84  : 1,  2;  122  : 1. 

12.  Jesus  knows  what  are  the  crav- 
ings of  appetite.  “ He  was  hungry,” 
ver.  12;  Jolm  4 : 6,  7 ; Heb.  4 : 15. 

13.  It  is  not  enough  that  we  have  an 
outward  profession  and  an  appearance 
of  fruitfulness  ; we  must  heai'  fruit,  if 
we  would  meet  our  Lord’s  approval, 
vers.  13,  14  ; Gen.  3 : 7,  11 ; Matt.  7 : 
20-23. 

14.  They  who  fail  to  bring  forth  fruit 
to  Christ  shall  forever  be  given  over  to 


barrenness  and  death,  ver.  14 ; Matt. 
23  : 25-28  ; 1 Cor.  16  : 22. 

15.  The  followers  of  Christ  should 
exercise  great  zeal  in  removing  every 
thing  erroneous  and  injurious  from  his 
house  and  worship.  They  should  do  it 
wisely,  in  the  name  of  Christ,  and  ac- 
cording to  his  word,  vers.  15,  16;  1 
Tim.  3 : 15 ; Rev.  2 : 20. 

16.  “ To  carry  the  world  into  the 
worship  of  God,  and  serve  self  under 
the  pretence  of  serving  him,  is  a hypo- 
crisy which  he  will  not  fail  to  detect 
and  to  punish.” — Rev.  I.  P.  Warren. 
Vers.  15,  16  ; Mai.  3 : 1,  2;  1 Cor.  3 : 16, 
17 ; 2 Thess.  2 : 8. 

17.  God’s  house  is  emphatically  a 
house  of  prayer,  and  anything  incon- 
sistent with  pi  ayer  is  unbecoming  it,  or 
his  people,  ver.  17;  Jer.  7:8-11;  1 
Cor.  3 : 16,  17. 

18.  Formal  and  hypocritical  churches 
are  dens  of  robbers.  They  take  from 
the  people  the  blessings  of  the  gospel, 
and  leave  them  to  perish,  ver.  17 ; Isa. 
1 : 21-23  ; Matt.  23  : 15,  25. 

19.  Faithfulness  in  duty  will  arouse 
opposition,  ver.  18 ; Acts  28  : 17 ; 2 
Tim.  3 : 12;  4 : 16. 

20.  “Even  the  vegetable  creation  is 
dependent  on  Christ.  There  is  not  a 
plant  or  flower  in  the  garden,  not  a tree 
by  the  wayside,  in  the  orchard,  the  field 
or  the  forest,  but  will  wither  away  if 
not  supported  by  him.”  — Family 
Bible,  Am.  Tract  Society,  N.  Y.  Ver. 
20;  John  1:1;  Col.  1 : 17. 

21.  Jesus  is  the  Lion  as  well  as  the 
Lamb.  In  him  are  exhibited  both  the 
severity  and  goodness  of  God,  ver.  21; 
Rom.  11  : 22 ; Rev.  5 : 5 ; 17  : 14. 

22.  Faith  and  true  prayer  go  toge- 
ther ; and  so  do  prayer  and  submission 
to  God’s  will,  vers.  23,  24;  ch.  14:36; 
Heb.  11 : 16  ; James  1 : 6. 

23.  The  miracles  of  Christ  should 
strengthen  our  faith  and  encourage  our 
prayers,  since  he  is  our  Intercessor,  and 
through  him  we  can  do  all  things,  vers. 
22,  23  ; John  14  : 12-14 ; Phil.'  4 : 13  ; 
Heb.  7 : 25. 

24.  The  answer  to  the  prayer  of  faith 
is  certain  and  immediate,  although  not 
always  manifest  at  once,  ver.  24 ; Isa. 
65  : 24. 

25.  Faith  and  the  spirit  of  forgive- 
ness are  two  conditions  of  acceptable 
prayer,  vers.  24,  25 ; Matt.  6 : 12-15 ; 
17  : 20. 

26.  The  servants  of  Christ  must  ex- 
jiect  opposition,  and  that  their  autho- 


A.D.  30. 


MARK  XII. 


221 


Parable  of  the  mneyard  let  out  to  tcicked  hushandmen. 

XII.  And  j he  began  to  speak  unto  them  by  parables.  •>  Mt.  21.  33;  Lk. 
A certain  man  ^ planted  a vineyard,  and  set  an  hedge  ^ jer^2  21  • Rom 
about  lY,  and  digged  a idace  for  the  Avinefat,  and  3.  1.  2;  9.  4,  5*; 
built  a tower,  and  let  it  out  to  husbandmen,  and  24. 


rity  will  be  questioned  by  the  enemies 
of  truth,  ver.  27 ; John  15  : 20,  21. 

27.  Persons  of  high  ecclesiastical  of- 
fice and  authority  may  be  spiritually 
blinded,  vers.  27,  28 ; Matt.  23  : 24 ; 
Rev.  3 : 17,  18. 

28.  Religious  teachers  should  be  call- 
ed of  God  and  appointed  to  their  work, 
vers.  28,  29 ; Acts  13  : 2,  3 ; Heb.  5 : 4. 

29.  The  envious  and  unbelieving  will 
throw  discredit  on  those  who  work  for 
God,  vers.  28,  29  ; Ex.  2 : 14  ; Acts  6 : 
10-12  ; 17  : 5. 

30.  Analogical  arguments  and  inter- 
rogative answers  to  the  cavils  of  skeptics 
are  often  the  most  eflfectual,  vers. 
29,  30. 

31.  Formalists  and  wicked  opposers 
of  Christ  will  feign  ignorance,  and  will 
lie,  rather  than  injure  their  popularity, 
or  confess  the  truth  which  they  dislike, 
vers.  31-33  ; Acts  4 : 15-18;  6 : 10-14. 

32.  An  honest  spirit  in  religious  mat- 
ters will  overcome  obstacles,  and  soon- 
er or  later  come  out  on  the  side  of 
truth,  vers.  31,  32  ; John  7 : 17 ; 8 : 31, 
32,  43. 

33.  They  who  do  not  honestly  seek 
after  truth  must  expect  to  be  left  in 
error,  ver.  33  ; Isa.  29  : 15,  10,  Matt. 
13  : 12 ; 2 Thess.  2 : 11,  12. 


CHAPTER  XII. 

In  this  chapter,  Mark  continues  the 
account  of  the  conflict  on  Tuesday  of 
the  Passion  Week  between  Jesus 
and  the  ecclesiastical  leaders  of  the 
Jews.  Having  foiled  them  in  their 
demand  for  his  authority  and  creden- 
tials, Jesus  shows  their  guilt  and  terrible 
doom  by  the  parable  of  the  Vineyard 
let  out  to  Wicked  Husbandmen.  Gladly 
would  they  have  laid  hands  on  him, 
but  they  were  restrained  from  fear  of 
the  people.  They,  therefore,  resort  to 
artifice,  hoping  to  entrap  him  and 
in  some  way  render  him  obnoxious 
either  to  the  Romans  or  to  the  people. 
First,  certain  Pharisees  and  Herodians 
are  sent  to  inquire  concerning  paying 


tribute  to  Caesar ; but  his  answer  excites 
admiration  and  astonisliment.  Next, 
Sadducees  come  and  ask  a perplexing 
question  regarding  the  resurrection  ; 
but  they  are  put  to  silence.  Then  a scribe- 
asks  regarding  the  first  command- 
ment, but  Jesus  answers  so  discreetly 
that  none  of  his  opposers  had  heart  to 
interrogate  him  further.  Jesus  then 
puts  a question  concerning  the  Messiah, 
which  is  unanswered;  and  follows  it 
by  warning  the  ])eople  against  their 
covetous  and  hypocritical  teachers. 
Thus  ends  Mark’s  account  of  Tuesday’s 
conflict.  The  evangelist  closes  the 
chapter  by  adding  the  incident  of  the 
Widow’s  Mite. 

1-12.  The  parable  of  tub  Wicked 
Husbandmen.  Matt.  21  : 33-40  ; Luke 
20  : 9-19.  The  fearful  guilt  of  the  Jew- 
ish people  in  persecuting  the  prophets 
and  murdering  the  Messiah,  and  their 
terrible  doom.  Mark  i^  fresh  and 
vivid,  somewhat  the  fullest  in  the 
parable  itself ; but  Matthew  excels  in 
giving  the  application,  in  which  Mark 
is  the  briefest  of  all. 

1.  He  began,  etc.  It  is  here  implied 
that  Jesus  spoke  other  parables  at  this 
time,  although  this  alone  is  recorded 
by  Mark.  Matthew  gives  three : the 
Two  Sons,  this  parable  and  the  Mar- 
riage of  the  King’s  Son,  Matt.  21  : 28 
— 22  : 14.  All  of  these  were  spe- 
cially applicable  to  the  Jewish  leaders 
in  their  rejection  of  the  Messiah.  But 
this  is  the  central  one,  and  deals  most 
pointedly  with  the  murderous  reject- 
ers of  Jesus.  Hence  Mark  appro- 
priately selected  this.  Unto  them* 
The  chief  priest,  scribes. and  elders,  ch. 
11  : 27.  So,  also,  Matthew,  “ the  chief 
priest  and  elders  of  the  people,”  21 : 23. 
But  Luke  (20  : 9)  says  “ the  people.” 
The  evangelists  write  according  to  their 
different  stand-points.  All  these  classes 
were  among  his  auditors.  It  was  spe- 
cially intended  for  the  scribes,  chief 
]>riests  and  elders ; but  he  intended  that 
the  ])eople  should  also  hear  it,  for  it  was 
a matter  of  great  concern  to  them.  Wo 
have  here  a beautiful  illustration  of 


222 


MARK  XIL 


A.D.  30, 


2 went  into  a far  countr^^  And  at  the  season  he  sent 
to  the  liusbandinen  a servant,  that  he  might  receive 
from  the  husbandmen  of  the  fruit  of  the  vineyard. 

3 And  they  caught  liim^  and  beat  him,  and  sent  him 


diversity  and  harmony  in  the  independ- 
ent accounts  of  the  evangelists.  By 
parables*  In  parables.  See  on  ch. 
4 : 2. 

A certain  man*  Simply,  A man, 
A vineyard*  A simile  often  used  in 
Scripture,  Ps.  80  : 8-16  ; Isa.  27  : 2-7. 
See  especially  Isa.  5 : 1-7,  which  bears 
a close  resemblance  to  this  parable. 
The  Jewish  leaders  were  familiar  with 
these  passages,  and  were  thus  some- 
what prepared  to  understand  the  para- 
ble, ver.  12.  The  Jews  planted  their 
vineyards  most  commonly  on  the  sides 
of  hills  and  mountains,  Exod.  15  : 17  ; 
2 Cliron.  26  : 10 ; Jer.  31  : 5.  See  a 
hedge  about  it*  Set  a fence  about 
it,  probably  a thick  row  of  thorn- 
bushes,  the  best  protection  against 
man  and  beast.  Sometimes  a vineyard 
was  surrounded  with  both  a hedge  and 
a wall,  Isa.  5 : 5. 

Digged  * * * the  Avine-fat*  Sim- 
ply, Dug  the  wine-vat^  tlie  lower  recep- 
tacle. A wine-press  consisted  of  this 
lower  vat  for  receiving  the  juice,  and 
an  upper  vat  for  treading  the  grapes. 
Dr.  Hackett  {Illustrations  of  Scripture^ 
p.  165)  thus  describes  the  wine-press  as 
ordinarily  used  at  the  present  day  : “A 
hollow  place,  usually  a rock,  is  scooped 
out,  considerably  deeper  at  one  end 
than  the  other.  The  grapes  are  put  into 
this  trough,  and  two  or  more  persons, 
with  naked  feet  and  legs,  descend  into 
it,  where  they  jump  up  and  down, 
crushing  the  fruit  as  they  trample  on 
it,  while  to  enliven  their  labor  they 
often  sing  at  the  same  time.  The  juice 
flows  into  the  lower  part  of  the  exca- 
vation. . . . The  place  for  tread- 

ing out  the  grapes  is  sometimes  dug  in 
the  ground,  lined,  probably,  with  a 
coating  of  stone  or  brick.  The  expres- 
sion in  Matt.  21  : 33,  ayid  he  digged  a 
wine-press  in  his  vineyard,  may  allude 
to  such  an  excavation.  . . . Dr. 

Robinson  describes  a wine-press  which 
he  saw  at  Hebleh,  near  the  site  of  Anti- 
patris  (Acts  23  : 31),  which  was  hewn 
out  of  a rock  and  divided  into  two 
parts.  The  upper  and  more  sliallow 
part  was  the  place  where  the  grapes 
were  put,  the  lower  and  deeper  one 


was  the  place  for  receiving  the  liquor 
pressed  out  of  them.  It  was  the  work, 
no  doubt,  of  the  ancient  Hebrews  or 
Philistines.” 

A tower*  A watch-tower  from 
which  the  whole  vineyard  and  its  sur- 
roundings might  be  seen.  In  it  a Avatch- 
man  kept  guard  against  thieves,  espe- 
cially during  the  season  of  ripe  grapes. 
Watch-towers  are  still  common  in  Pa- 
lestine, built  of  stone,  circular  in  shape, 
though  sometimes  square,  and  general- 
ly fifteen  or  twenty  feet  high,  yet  oc- 
casionally rising  to  forty  or  fifty  feet. 
“ Those  Avhich  I examined  had  a small 
door  near  the  ground,  and  a level  space 
on  the  top,  where  a man  could  sit  and 
command  a view  of  the  ])lantation.” 
— Dr.  Hackett,  Seri}}.  Illus.^  p.  172. 
Compare  Luke  14  : 28.  Let  it  out  to 
husbandmen*  Tillers  of  the  ground, 
who  in  this  instance  turned  their  atten- 
tion to  keeping  a vineyard.  From  Sol. 
Song  8 : 11  and  Isa.  7 : 23  we  may  in- 
fer that  a most  valuable  vineyard  of  a 
thousand  vines  yielded  a rent  of  a 
thousand  shekels  of  silver,  or  about 
five  hundred  dollars.  In  this  instance 
the  husbandmen  were  to  give  a portion 
of  tlie  fruitSs  as  the  rent,  ver.  2;  Luke 
20  : 10.  Vineyards  Avere  very  produc- 
tive, but  required  great  labor  and  care 
in  digging,  planting,  propping,  prun- 
ing, gathering  grapes,  and  making 
Avine.  Went  into  a far  country* 
Rather  went  abroad.  Nothing  is  said 
Avhether  it  Avas  far  or  near.  Luke  adds, 
“for  a long  time.” 

2.  At  the  season*  The  time  of 
vintage.  The  general  vintage  was  in 
September.  The  “first  ripe  grapes” 
Avere  gathered  somcAvhat  earlier.  Num. 
13  : 20.  Of  the  fruit  ; that  portion 
of  the  product  which  belonged  to  him 
as  rent.  The  vineyard  was  let  out  on 
shares. 

3.  All  the  three  evangelists  shoAv  in 
their  accounts  of  this  parable  that  the 
husbandmen  treated  the  servants  worse 
and  Avorse.  The  ground  thought  is  the 
same  in  all  ; but  Mark  is  the  most  par- 
ticular in  describing  the  gradation  of 
their  crimes.  Instead  of  cheerfully  and 
honestly  giving  the  servant  the  portion 


A.D.  30. 


MARK  XII. 


223 


4 away  empty.  And  again  he  sent  unto  them  ^ an-  i 2 Chr.  36. 15. 
other  servant;  and  at  him  they  cast  stones,  and 
wounded  /ri/fi  in  the  liead,  and  sent  /^im  away  shame- 

5 fully  handled.  And  again  he  sent  another;  and 
him  they  killed,  and  many  others  ; beating  some, 

6 and  killing  some.  Having  yet  therefore  one  son, 
his  wellbeloved,  he  sent  him  also  “Hast  unto  them, 

7 saying.  They  will  reverence  my  son.  But  those  hus-  » » • > • 

bandmen  said  among  themselves.  This  is  the  heir; 

come,  let  us  kill  him,  and  the  inheritance  shall  be 

8 ours.  And  they  took  him,  and  killed  Aim,  and  cast 

9 Aim  out  of  the  vineyard.  What  shall  therefore  the 
lord  of  the  vineyard  do  ? he  will  come  and  destroy 
the  husbandmen,  and  will  give  the  vineyard  unto 


of  fruit  which  was  clue  the  owner,  they 
caught  him  (rather  took  Mm)  and 
beat  him  severely  with  rods  or  with 
their  lists,  and  sent  him  away  empty. 

4.  The  husbandmen  treated  the  se- 
cond servant  worse  than  the  tirst : At 
him  they  cast  stones,  a common 
way  of  patting  to  deatli  among  the 
Jews  (Deut.  21  : 21  ; Josh.  7 : 25 ; Acts 
7 : 58),  but  in  this  case  not  resulting  in 
death,  as  the  immediate  connection 
shows.  It  was  a contemptuous  act  of 
violence,  resulting  in  a severe  wound, 
wounded  him  in  the  head,  almost 
fatally.  Shamefully  handled,  treat- 
ed with  dishonor,  outraged,  shamefully 
treated.  According  to  some  most  an- 
cient manuscripts,  this  verse  should 
read,  “And  again  he  sent  unto  them 
another  servant ; and  they  wounded 
him  in  the  head  and  treated  him  shame- 
fully.” Mark’s  manner  and  the  form 
of  the  discourse  at  this  point  favor 
the  fuller  expression.  The  beating  and 
sending  away  empty  of  the  preceding 
verse  are  in  this  naturally  followed  by 
the  wounding  in  the  head  with  stones 
and  sending  away  shamefully  treated. 

5.  The  climax  of  ill-treatment  attains 
its  height  in  this  verse.  The  third  ser- 
vant is  killed.  And  many  others. 
Briefly  expressed,  meaning.  And  in 
like  manner  they  maltreated  many 
other  servants.  Thus  the  three  ser- 
vants just  specified  were  only  selec- 
tions from  many  examples. 

6.  The  owner  perseveres  with  won- 
derful patience  in  his  peaceful  endea- 
vors to  obtain  from  these  lawless  hus- 
bandmen his  due.  Having  exhausted 
every  resource,  having  sent  every  ser- 
vant that  could  have  any  influence,  he 


now  sends  his  beloved  son.  Mark  alone 
records  that  it  was  his  one  sou,  his 
one  beloved  son.  They  will  reve- 
rence, etc.  They  will  so  respect  and 
revere  my  son  as  to  heed  what  he  says, 
and  pay  the  rent. 

7.  The  heir.  The  one  to  Avhom 
the  vineyard  would  at  length  belong*. 
Come,  let  us  kill  him.  Compare 
the  similar  language  of  the  sons  of 
Jacob  concerning  tlieir  brother  Joseph, 
Gen.  37  : 20.  The  inheritance  shall 
be  ours.  Thus,  in  opposition  to  the 
great  clemency  and  wonderful  patience 
of  the  owner,  these  wicked  men  con- 
sulted among  themselves  and  plotted 
against  him.  When  the  only  son  and 
heir  was  destroyed,  they  thought  to 
hold  the  vineyard  as  their  own.  The 
parable  presents  an  extreme  case.  But 
it  is  not  necessary  to  regard  it  unlife- 
like or  fictitious.  Doubtless  his  hearers 
could  recall  similar  agreements  vio- 
lently broken.  In  the  unsettled  state 
of  the  country,  we  can  conceive  that  an 
atrocious  case,  as  the  one  here  pre- 
sented, could  have  happened. 

8.  They  put  their  fiendish  plans  into 
execution.  Killed  him  and  cast 
him  out  of  the  vineyard,  which 
seems  to  mean  both  killing  and  con- 
temptuous treatment  of  his  dead  body. 
But  both  Matthew  (21  : 89)  and  Luke 
(20  : 15)  put  the  casting  out  before  the 
killing.  Compare  1 Kings  21  : 13.  It 
would  seem,  therefore,  that  no  great 
stress  is  to  be  put  on  the  ord^r  of  the 
words,  other  than  that  the  heartless 
and  inhuman  cruelty  of  the  murder  is 
thus  exhibited. 

9.  What  shall  therefore,  etc. 

Rather,  What  will  therefore  the  lord  of  the 


224 


MARK  XII. 


A.D.  30. 


vineyard  do?  Not  merely  what  woidd 
he  do,  nor  what  can  he  do,  but,  such 
beinj^  the  terrible  state  of  things,  what 
luill  he  do?  There  seems  to  be  some 
transition,  or  at  least  a reference,  from 
the  parable  to  the  things  signified 
among  the  Jewish  people.  He  will 
come  and  destroy  the  husband- 
men, etc.  Isa.  5 : 4,  5.  According 
to  Matthew  (21  : 41)  the  Jewish  rulers 
give  this  answer,  and  thus  pass  sen- 
tence upon  themselves.  But  here  and 
in  Luke  (20  : 16)  Jesus  seems  to  answer 
the  question  himself.  It  is  not  impos- 
sible, however,  to  regard  the  answer 
even  here,  as  given  by  some  one  of  the 
chief  priests,  elders  or  scribes.  But  it 
is  better  to  suppose  that  Jesus  repeated 
the  answer,  to  give  it  emphasis  and  his 
approval.  And  as  he  repeated  it,  the 
people  seemed  to  have  caught  the 
meaning  of  the  parable,  for,  according 
to  Luke  (20  : 16),  they  exclaimed,  Gcd 
forbid!  or  rather.  May  it  not  be!  Far 
be  it  1 Let  it  never  happen ! 

The  parable  being  completed,  it  is 
best  at  this  point  to  consider  its  mean- 
ing. Its  grand  design  was  to  shadow 
forth  the  rejection  of  the  Jewish  peo- 
ple on  account  of  their  rejection  of 
the  prophets,  and  especially  of  the 
Messiah.  Verses  1-7  referred  to  the 
past ; verse  8 and  onward  was  pro- 
phetic. The  center  of  comparison  is 
found  in  the  ungrateful  and  cruel  treat- 
ment of  the  servants  and  son  on  the 
one  hand  ; and  the  righteous  judgment 
upon  the  husbandmen,  on  tlie  other. 
The  man  or  lord  of  the  vineyard  repre- 
sents God  the  Father  ; the  hmbaitdmen^ 
the  Jewish  people,  as  is  evident  from 
Matt.  21  : 43,  “ The  kingdom  of  God 
shall  be  taken  from  you,  and  given  to 
a nation  bringing  forth  the  fruits  in 
their  seasons.”  The  chief  priests  and 
Pharisees,  being  both  the  civil  and  re- 
ligious leaders,  representatives  and 
rulers  of  the  people,  could  very  truly 
regard  the  parable  as  against  them, 
ch.  12  : 12.  The  vineyard  cannot  here 
represent,  as  in  Isa.  5 : 1,  the  Jewish 
people,  for  they  are  already  represented 
by  the  husbandmen  ; but  rather,  the 
religious  blessings  and  privileges  in- 
trusted to  them  as  a people  ; the  true 
religion  as  revealed  in  the  word  of  God, 
Rom.  9 : 4,  5. 

The  minute  details  in  regard  to  the 
vineyard  need  not  be  pressed  closely. 
The  planting  may  be  said  to  have  oc- 
curred under  Moses  and  Joshua,  Ps. 


80  : 8.  The  hedge^  “the  middle  wall  of 
partition”  between  Jews  and  Gentiles, 
Eph.  2 : 14.  It  has  been  noted  by  com- 
mentators that  Palestine  is  geographi- 
cally hedged  around,  cast  by  the  river 
Jordan,  south  by  the  desert  and  moun- 
tainous country  of  Idumaea,  west  by 
the  Mediterranean,  and  north  by  the 
mountains  of  Lebanon.  Compare  Ps. 
125  : 2 ; Zech.  2 : 5.  The  loine-press  may 
represent  the  services,  ordinances  and 
ceremonies  in  which  the  people  could 
engage  for  the  glory  of  God  and  their 
own  spiritual  advantage;  the  tower^  the 
olRce  of  the  watchman,  Isa.  62  : 6.  The 
letthig  it  out  to  hushayidmen  may  refer  to 
the  solemn  covenants  between  God  and 
the  people,  as  at  the  giving  of  the  law, 
Ex.  20 : 19  ; 24  : 7,  8.  The  householder 
going  to  another  country  can  also  be  used 
to  represent  the  withholdment  of  such 
open  revelations  as  upon  Sinai,  and  the 
speaking  face  to  face  with  Moses,  Dent. 
34  : 10-12.  The  fruit  represents  the 
wise  improvement  of  their  gifts  and 
blessings,  the  bringing  to  God  not  only 
the  service  of  their  lips,  but  also  their 
hearts  (Isa.  5:4;  29 : 13)  ; the  tithes, 
offerings,  prayers,  and  labors,  Mai.  3: 
8-10 ; ^om.  7 : 4. 

The  senmits  sent  by  the  householder 
represent  the  prophets.  A period  of 
about  three  hundred  and  eight  years 
intervened  between  the  death  of  Moses 
and  the  call  of  Samuel  to  be  a prophet. 
Though  there  were  prophets  during  the 
Judges,  yet  tlie  more  conspicuous  pro- 
phets began  with  Samuel,  continuing 
till  Malachi,  and  ending  with  John  the 
Baptist,  Matt.  11  : 13.  The  treatment 
they  received  accords  well  witli  the  lan- 
guage of  the  parable.  Thus,  the  chil- 
dren of  Israel  preferred  a king  to  Samuel 
in  his  old  age,  1 Sam.  8 : 6^8;  12:  12, 
13.  Elijah  was  persecuted  by  Ahab,  1 
Kings  18  : 10-12.  Isaiah,  according  to 
Jewish  tradition,  was  sawn  asunder  by 
King  Manasseh.  Zechariah,  the  son  of 
Jehoiada,  was  stoned  to  death,  2 Chron. 
24  : 20-22.  Jeremiah  was  imprisoned 
(Jer.  37  : 15),  and,  according  to  tradi- 
tion, was  stoned  by  the  exiles  in  Egypt. 
Compare  also  1 Kings  22  : 26-28  ; 2 
Chron.  36  : 16 ; Neh.  9 : 26 ; Matt.  27 : 
37;  Acts  7 : 52 ; Heb.  11  : 36-38. 

The  son  represents  Christ,  who  was 
sent  after  a long  series  of  revelations 
and  prophets,  Heb.  1 : 1,  2.  He  is  the 
only-begotten  and  well-beloved  Son, 
the  Son  of  God  in  the  highest  sense,  ch. 
1 : 11 ; John  1 ; 14  ; Heb.  1 ; 3-9.  He 


A.D.  30. 


MARK  XII. 


225 


10  others.  And  have  ye  not  read  this  Scripture ; “ ‘The  n pg,  ng.  22,  23. 
stone  which  the  builders  rejected  is  become  the 


is  the  of  all  thing's,”  Heb.  1 : 2. 

Thus,  in  parabolic  language,  Jesus  an- 
swers the  question  of  the  chief  priests 
and  elders,  in  cli.  11  : 28.  He  had  done 
“these  things”  by  the  authority  of  the 
Son.  The  language.  They  loill  reverence 
my  son^  presents  the  human  side,  as  it 
would  seem  to  men,  to  intelligent  crea- 
tures who  had  no  knowledge  of  the  fu- 
ture. It  was  their  duty  to  reverence  the 
Son  of  God.  It  was  reasonable  to  sup- 
pose that  they  would  have  reverenced 
their  long-expected  Messiah.  God’s 
foreknowledge  of  their  wicked  conduct 
did  not  affect  their  freedom  and  their 
duty.  They  acted  without  compulsion. 
The  killmg  of  the  S07i  points  to  the  cru- 
cifixion, ch.  15 : 24  ; Acts  3 : 13-15.  And 
as  the  son  was  cast  out  of  the  vineyard^ 
so  Jesus  “ suffered  without  the  gate,” 
Heb.  13  : 12,  13  ; Mark  15  : 20-23.  Com- 
pare 1 Kings  21  : 13  ; Acts  7 : 58.  The 
reason  for  killing  the  son,  that  the  en- 
hei'itance  may  he  ourSy  must  not  be  press- 
ed too  closely.  The  very  nature  of  sin 
is  robbery  ; the  sinner  robs  God,  and 
would  usurp  his  place  and  authority. 
So  the  Jewish  people,  in  rejecting 
Christ,  wanted  their  own  way,  and  were 
determined  to  have  it.  They  were  rob- 
bers, murderers,  and  usurpers.  John 
11  : 47-53  throws  light  on  their  feelings 
and  motives  a little  time  before  uttering 
this  parable.  They  feared  lest  all 
should  believe  on  hirriy  and  they  would 
lose  their  power  and  position  ; they  also 
feared,  or  professed  to  fear,  lest  the 
j^ople  should  make  him  king,  and  the 
Uornans  come  and  take  away  their  place 
and  nation. 

Tims  far  the  parable  represents  the 
patience  and  forbearance  of  God  in 
sending  his  servants,  the  prophets,  and 
last,  his  Son.  What  more  could  he  have 
done  ? Isa.  5 : 4,  5.  After  receiving 
such  ungrateful  and  cruel  treatment 
from  their  hands,  what  was  left  but  to 
punish  ? Isa.  5 : 5,  6. 

The  coming  of  the  Lord  of  the  vineyard^ 
and  WiQ  destruction  of  these  husbandmen, 
represent  the  coming  of  God  in  judg- 
ment upon  the  Jewish  nation,  in  the 
destruction  of  Jerusalem,  when  “ their 
house  was  left  unto  them  desolate” 
(Luke  13  : 35),  and  they  suffered  “af- 
fliction such  as  was  not  from  the  begin- 
ning of  the  creation,”  ch.  13  ; 19.  At 


Jerusalem  alone,  it  is  said,  *1,100,000 
perished  by  the  sword,  famine  and  pes- 
tilence. Besides,  97,000  were  sold  as 
slaves,  and  vast  multitudes  perished  h\ 
other  parts  of  Judea.  Compare  Matt. 
23  : 3^36.  The  giving  the  vineyard  unto 
others  represents  the  rejection  of  the 
Jews  and  the  calling  of  the  Gentiles, 
Rom.  9 : 30,  31  ; 11  : 9,  10. 

10.  Jesus  further  rivets  the  applica- 
tion of  the  parable  by  quoting  an  an- 
cient prophecy,  and  thereby  intimating, 
at  the  same  time,  that  the  son  who  had 
been  left  dead  would  come  to  life  again 
and  be  the  Head  of  the  people  of  God. 
Have  ye  not  read  this  scripture  ? 
You  surely  have  read  it.  The  scripture 
quoted  is  Ps.  118  : 22,  and  in  the  words 
of  the  Septuagint  version.  The  Jews 
applied  it  to  the  Messiah  ; from  it  (vers. 
25,  26)  the  multitude  had  derived  their 
hosannas  at  the  public  entry  of  Jesus 
into  Jerusalem,  ch.  11  : 9,  10.  As  the 
multitude  had  applied  this  Psalm  to 
Jesus,  so  Jesus  now  applies  it  to  him- 
self as  the  Christ.  The  stone 9 in  the 
figurative  language  of  prophecy,  was 
Christ.  This  is  legarded  as  a typical 
prophecy,  some  referring  its  typical  ful- 
fillment to  David,  who  was  disallowed 
and  rejected  by  Saul  and  the  ruling  men 
of  the  nation,  and  yet  was  chosen  to  be 
king  of  Israel ; others  refer  it  to  Zerub- 
babel  (Zech.  3 : 8,  9 ; 4:7);  and  othefs 
still  to  Mordecai ; its  special  and  com- 
plete fulfillment  was  in  Christ.  Com- 
pare on  Matt.  1 :22,  23.  The  builders 
were  the  Jews,  John  19  : 15.  Rejected. 
Disapproved^  disalloived.  They  did  not 
allow  the  claims  of  Jesus.  Head  of 
the  corner.  The  head-stone,  or  cor- 
ner-stone; the  stone  that  lies  at  the 
foundation  of  the  building,  where  the 
two  walls  come  together,  binding  them 
firmly,  and  giving  the  building  its 
strength  and  support.  Thus  Christ  is 
the  support  of  the  spiritual  building, 
the  “ holy  temple  in  the  Lord.”  Eph. 
2 : 20-22 ; 1 Cor.  3 : 11.  Though  the 
Jews  rejected  Jesus,  yet  God  has  made 
him  the  head-stone  of  his  spiritual  tem- 
ple (Aets  4 : 10,  11) ; uniting  both  Jews 
and  Gentiles  in  himself,  Gal.  3 : 28.  He 
is  highly  exalted  as  a Prince  and  Savior, 
Acts  2 : 33-36  ; 5 : 29-31  ; Phil.  2 :^U. 
Compare  1 Pet.  2 : 7,  where  the  prophe- 
cy is  quoted  with  a similar  application. 


226 


MARK  XII. 


A.D.  30. 


11  head  of  the  corner.  This  was  the  Lord’s  doing,  and 
it  is  marvellous  in  our  eyes  ’ ? 

12  ‘'And  they  sought  to  lay  hold  on  him,  but  feared  ° ?? 

the  people:  for  they  knew  that  he  had  spoken  the  7.25%o^‘i4.  ^ 
parable  against  them : and  they  left  him,  and  went 

their  way. 

Concerning  the  payment  of  tribute  to  Cmar. 

13  pAND  they  send  unto  him  certain  of  the  Phari-  pMt.  22.  15;  Lk. 
sees  and  of  the  Herodians,  to  catch  him  in  his  words. 

14  And  when  they  were  come,  they  say  unto  him,  ’ 

Master,  we  know  that  thou  art  true,  and  carest  for 


11.  This  was  the  Lord’s  doing. 

This  is  from  the  Lord^  namely,  that  the 
stone  which  was  disallowed  should  be- 
come the  head-stone  of  the  corner,  and 
it  is  marvellous,  wonderful^  in  our 
eyes.  A wonderful  display  of  wisdom, 
grace,  mercy  and  power  in  its  accom- 
plishment. Matthew  adds  a further 
application : the  kingdom  of  God 
taken  from  them  and  given  to  a nation 
bringing  forth  fruit;  and,  with  Luke, 
presents  the  stone  as  a stumbling-stone, 
and  also  as  a stone  of  retribution,  Matt. 
21  : 43,  44;  Luke  20  : 18. 

12.  The  effect  of  the  parable  upon 
the  chief  priests,  scribes  and  elders. 
They  had  already  resolved  to  kill  Jesus 
(John  11  : 53),  and  now,  perceiving  that 
he  had  spoken  the  parable  against 
them,  with  direct  reference  to  them, 
and  with  a prophetic  allusion  to  them, 
they  are  enraged,  and  seek  some  means 
whereby  they  may  lay  hold  of  him  ; 
but  they  fear  the  people,  who  re- 
garded him  as  a divinely  commissioned 
teacher.  Matt.  21  : 46 ; John  7 : 49  ; 12  : 
19.  Seeing  that  they  could  accomplish 
nothing,  either  by  word  or  by  open  vio- 
lence, they  left  him,  thus  ending 
the  direct  conflict  between  Jesus  and 
the  rulers  on  that  day;  and  went 
their  way,  to  plot  against  him  pri- 
vately, oppose  him  indirectly,  and  by 
some  means  accomplish  their  purpose, 
Matt.  22  : 15.  At  this  point  Matthew 
gives  the  parable  of  the  Marriage  of  the 
King’s  Son. 

13-17.  The  cunning  attack  of  the 
Pharisees  and  Herodians,  and 

THEIR  defeat.  CONCERNING  PAYING 
TRIBUTE  TO  C^SAR.  Matt.  22  : 15-22  ; 
Luke  20  : 20-26.  The  three  accounts 
are  very  similar,  with  the  usual  differ- 
ences of  independent  narrators. 


13.  They  send.  The  rulers  who 
had  a little  before  left  him.  Matthew 
mentions  the  Pharisees,  who  were  the 
leaders  of  the  opposition,  and  probably 
formed  the  principal  ones  of  those  who 
had  questioned  his  authority.  .Certain 
of  the  Pharisees,  their  disciples,  pu- 
pils and  followers,  young  and  unknown 
persons.  Matt.  22  : 16.  Luke  (20  : 20) 
says  “ sent  forth  spies  which  should 
feign  themselves  just  men.”  And  of 
the  Herodians.  See  on  ch.  3 : 6. 
Enemies  meet  in  their  common  hatred 
to  Jesus.  The  Pharisees  hated  and 
opposed  the  Herodians,  but  they  hated 
Jesus  so  much  more  that  they  could 
unite  with  them  in  their  opposition  to 
him.  The  Herodians  probably  united 
with  the  Pharisees  from  political  and 
selfish  motives.  Herod  Antipas  was 
desirous  of  obtaining  the  title  of  king 
from  the  Roman  emperor ; and  if  his 
friends  could  rid  Palestine  of  one  who 
opposed  Roman  dominion  and  aspired 
to  be  king  of  the  Jews,  it  might  work 
to  Herod’s  advantage. 

To  catch  him  in  his  words ; to 
ensnare  or  erdrap  him  with  a wordy  sup- 
posing that  he  must  answer  either  yes 
or  710  to  their  question  in  vcr.  14.  They 
thought  that  by  the  utterance  of  a sin- 
gle word  in  answer,  he  must  fatally  in- 
volve himself  in  his  relations  either  to 
the  government  or  the  people.  Their 
object  was  to  find  a civil  or  ecclesiasti- 
cal accusation  against  him.  Supposing 
that  he  would  probably  give  a negative 
answer,  they  thought  thereby  to  “de- 
liver him  unto  the  governor,”  Luke 
20  : 20. 

14.  Master,  we  know,  etc.  Teach- 
er y ice  know.  They  affirm  what  is  true, 
but  hypocritically.  Nicodemus  used 
similar  language,  but  sincerely.  They 


A.D.  30. 


MARK  XII. 


227 


no  man : for  tliou  regardest  not  the  person  of  men, 
but  teachest  the  way  of  God  in  truth : Is  it  lawful 
15  to  give  tribute  to  Caesar,  or  not  ? *1  Shall  we  give,  Jer- 18. 18. 

or  shall  we  not  give  ? But  he,  knowing  their  hy- 
pocrisy, said  unto  them.  Why  tempt  ye  me  ? Bring 


came  to  Jesus  not  as  Pharisees  or  He- 
rodians,  but  as  just  men,  hoping  by 
their  words  to  hide  their  character  and 
purpose,  and  by  flattering  Jesus  to  put 
him  off  his  guard  and  lead  him  into  the 
snare  set  for  him.  They  pretended  to 
acknowledge  him  to  be  all  that  he 
claimed,  and  to  be  ready  to  abide  by 
his  decisions,  since  they  would  be  ab- 
solutely true  and  just,  independent  of 
the  influence  and  authority  of  men. 
Carest  for  no  man*  A strong  ex- 
pression in  the  original.  Thou  art  en- 
tirely independent,  being  influenced 
neither  by  the  censure  nor  the  applause 
of  any  one.  Thou  regardest  not 
the  person  of  men*  Thou  art  not 
influenced  by  rank  or  position,  not  even 
by  Caesar  himself,  in  thy  decisions,  but 
art  perfectly  impartial.  Lev.  19  : 15. 
The  way  of  God*  The  way  that 
God  has  marked  out  for  men  to  walk 
in,  Ps.  27  : 11.  In  truth*  Truly,  as 
it  is,  without  any  addition  or  diminu- 
tion. 

Is  it  laAvful,  is  it  right  for  us  as 
Jews,  the  chosen  people  of  God,  Luke 
20  : 22.  The  question  is  not  whether  it 
was  advisable,  but  whether  it  was  law- 
ful for  them,  who  acknowledged  God 
as  their  King.  To  give  tribute*  The 
Roman  poll-tax  imposed  on  all  males 
from  fourteen,  and  on  females  from 
twelve  to  sixty. 

Caesar*  Tlie  family  name  of  Julius 
Caesar,  tlie  first  Roman  emperor,  and 
applied  to  his  successors,  Avhether  of 
his  family  or  not,  as  a designation  of 
their  ofliice,  and  a representation  of 
Roman  power.  The  Ccesar  then  reign- 
ing was  the  Emperor  Tiberius.  Or 
not  ? The  question  was  so  put  as  to 
require,  as  they  thought,  the  answer, 
either  yes  or  no.  They  would  rather 
have  him  answer  in  the  negative,  for 
then  they  would  “ deliver  him  into  the 
power  and  authority  of  the  governor” 
as  a seditious  person,  Luke  20  : 20. 
But  if  he  answered  in  the  affirmative, 
then  they  would  accuse  him  before  the 
people  as  opposed  to  the  law  of  God. 
The  lierodians,  as  friends  of  Herod, 
and  hence  of  the  Roman  supremacy, 


were  in  favor  of  paying  tribute.  The 
Pharisees  generally  espoused  the  popu- 
lar Jewish  sentiment,  that  paying  tri- 
bute to  a foreign  i)ower  was  a badge  of 
servitude,  and  even  contrary  to  the  law 
of  Moses.  Thus  Judas,  the  Gaulonite 
(Acts  5 : 35),  had  raised  an  insurrection 
in  opposition  to  levying  this  tax,  holding 
that  it  was  unlawful,  and  even  rebellion 
against  God  for  the  Jews  to  pay  tribute 
and  submit  to  a foreign  power.  These 
sentiments  were  extensively  promul- 
gated ; and  the  Jewish  people,  who 
were  very  restless  under  the  Roman 
yoke,  quite  generally  espoused,  or  sym- 
pathized in  them.  This  was,  however, 
a fanatical  view  of  the  law,  since  the 
Jews  were  nowhere  forbidden  to  pay 
tribute  to  a foreign  conqueror.  They 
were  only  forbidden  to  set  a stranger 
over  them  as  king,  Deut.  17  : 15.  They 
had,  at  different  times,  paid  heavy  tri- 
bute to  Syria  and  Babylon. 

15.  Mark  alone  gives  the  vivid  addi- 
tion, Shall  we  give,  or  shall  we 
not  give  ? by  which  the  Pharisees  and 
Herodians  would  push  Jesus  to  an  im- 
mediate answer,  yes  or  no.  They 
thought  they  had  brought  him  to  a 
point  where  he  must  speak  out,  either 
as  a rebel  against  Cicsar,  or  a traitor  to 
God,  whose  prophet  or  son  he  professed 
to  be.  But  he,  knowing  their 
hypocrisy,  their  dissimulation  and 
false  pretenses,  that  they  were  assum- 
ing a character  and  disposition  which 
did  not  belong  to  them.  “ Feigning 
themselves  to  be  just  men,”  Luke  20  : 
20.  Why  tempt  ye  me  ? Why  en- 
tice me  to  say  something  which  you 
can  use  against  me?  Why  do  you  try 
to  draw  me  into  a snare,  so  as  to  entrap 
me  ? Then,  instead  of  answering  as 
they  expected,  he  calls  for  a coin  in 
which  the  Roman  tax  was  paid,  so  that 
he  might  address  the  eye  as  well  as  the 
ear.  A penny;  a denary.,  a Roman 
silver  coin,  worth  about  fifteen  cents. 
It  was  a current  maxim  of  Jewish 
teachers,  that  “wherever  a king’s  coin 
is  current,  there  his  sovereignty  is  ac- 
knowledged.” It  was  an  evidence  of 
the  Roman  dominion  over  the  land, 


228 


MARK  XII. 


A.D.  30. 


16  me  a penny,  that  I may  see  it.  And  they  brought 
it.  And  he  saith  unto  them,  Whose  is  this  image 
and  superscription  ? And  they  said  unto  him, 

17  Caesar’s.  And  Jesus  answering  said  unto  them, 

'■Render  to  Caesar  the  things  that  are  Caesar’s,  and  to  4.  lO;  17, 25- 
God  the  things  that  are  God’s.  And  they  mar- 
veiled  at  him. 


that  Roman  currency  was  used  ; and, 
by  using  it,  the  Jews  acknowledged 
their  subjection  to  the  Roman  power. 


ROMAN  DENARIUS. 


Jesus  also  adds,  that  I may  see  it, 
as  if  he  would  for  the  first  time  handle 
and  examine  the  coin.  But  he  was 
about  to  teach  an  object-lesson  from  it, 
and  he  wishes  to  see  it  so  as  to  direct 
attention  specially  to  it. 

16.  They  brought  it.  We  may 
conceive  of  Jesus  receiving  it,  and  for 
a moment  looking  at  it  and  holding  it 
in  his  hand,  thus  l iveting  attention  and 
exciting  expectation  ; and  then  asking. 
Whose  is  this  image  and  super- 
scription ? or  inscription.  The  image 
was  probably  the  likeness  of  the  Ro- 
man emperor,  Tiberius  Caesar.  The 
inscription  was  the  motto  of  the  coin, 
the  title  of  the  emperor,  declarative  of 
his  sovereignty.  The  image  showed 
that  it  was  not  a Jewish,  but  a foreign 
coin,  for  the  Jews  put  no  images  on 
their  coins,  though  they  put  inscrip- 
tions on  them.  Caesar’s.  Both  the 
coin  and  their  answer  showed  that  they 
were  peacefully  submitting  to  Caesar’s 
government,  and  enjoying  his  protec- 
tion. 

17.  Everything  is  now  ready  for  the 
answer  of  Jesus.  Render.  Pay  off. 
The  idea  is  not  rendermg  a gift^  but 
rendering  what  is  due.  The  things 
that  are  Caesar’s.  Render  to  Caesar 
whatever  is  due  to  him,  what  rightfully 
belongs  to  him  ; if  you  are  under  his 
government,  obey  him  and  pay  him 
fully  for  his  protection,  so  long  as  you 
violate  no  divine  obligation.  He  does 
not  discuss  a political  question,  nor  the 


right  or  wrong  of  Roman  supremacy ; 
but  taking  their  condition  as  it  really 
was,  the  Roman  power  peacefully  ac- 
knowledged and  its  protection  enjoyed, 
he  teaches  that  they  should  pay  toward 
its  support,  and  render  to  it  whatever 
was  rightfully  its  due.  Paul  expands 
this  idea  in  Rom.  13  : 1-7.  The  Jews 
themselves  taught  that  a king  ought  to 
have  his  dues,  whether  he  was  a king 
of  the  Jews  or  of  the  Gentiles.  The 
things  that  are  God’s.  And  since 
in  the  highest  sense  you  are  under 
God’s  government,  preserved,  protect- 
ed, and  supported  by  him,  render  to 
him  whatever  is  due  to  him  as  your 
God  and  King — your  obedience  and  the 
whole  circle  of  religious  duty.  The 
two  precepts  are  in  harmony,  and  the 
one  really  fiowing  out  of  the  other. 
As  love  to  our  neighbor  is  in  harmony 
with,  and  fiows  from,  love  to  God,  so 
rendering  all  rightful  obedience  to  hu- 
man government  is  in  harmony  with, 
and  springs  from,  dischqi’ging  our  full 
obligation  to  God,  1 Tim.  2 : 1,  2 ; 1 
Pet.  2 : 13-16.  There  is  no  reference, 
much  less  any  sanction  of  union  of 
church  and  state. 

“ Man  is  the  coinage,  and  bears  the 
image  of  God,  Gen.  1 : 27 ; 9:6;  Acts 
17  : 29;  James  3:9.  . . . We  owe, 
then,  ourselves  to  God  ; and  this  solemn 
duty  is  implied,  of  going  ourselves  to 
him,  with  all  that  we  have  and  are. 
The  answer  also  gives  them  the  real 
reason  why  they  were  now  under  sub- 
jection to  Caesar,  namely,  because  they 
had  fallen  from  their  allegiance  to 
God,”  2 Chron.  12  : 5-8.— Alford. 

They  marvelled  at  him.  They 
wondered  at  a reply  so  unexpected,  so 
apt  and  true,  and  at  his  wisdom  in  es- 
caping their  snare.  He  maintained 
both  the  rights  of  government  and  the 
rights  of  God,  and  in  such  a manner 
that  neither  party  could  accuse  him. 
The  wisdom  of  his  reply  may  well  com- 
mand our  admiration.  He  laid  down  a 
great  moral  principle,  which  is  applica- 
ble in  every  age  of  the  world,  and 


A.D.  30. 


MARK  XII. 


229 


Concerning  the  resurrection. 


18  ®Then  come  unto  him  the  Sadducees,  * which  say 
there  is  no  resurrection ; and  they  asked  him,  say- 

19  ing,  Master,  “Moses  wrote  unto  us.  If  a man’s  bro- 
ther die,  and  leave  his  wife  behind  him^  and  leave  no 
children,  that  his  brother  should  take  his  wife,  and 

20  ^ raise  up  seed  unto  his  brother.  Now  there  were 
seven  brethren : and  the  first  took  a wife,  and  dying 

21  left  no  seed.  And  the  second  took  her,  and  died, 


«Mt.  22.  23;  Lk. 
20.  27. 

t Ac.  23.  8 ; 1 Cor. 
15.  12-14;  2 Tim. 
2 18 

“ I)eu.’  25.  5. 

V Ru.  1.  11,  13. 


which,  if  properly  carried  out,  will 
conduce  to  the  highest  good  of  man 
and  to  the  glory  of  God.  No  wonder 
that  his  interrogators  “ could  not  take 
hold  of  his  words  and  held  their  peace  ” 
(Luke  20  ; 26) ; that  they  “ left  him  and 
went  their  way  ” (Matt.  22  : 22),  sensi- 
ble of  overwhelming  defeat. 

18-27.  The  question  of  the  Sad- 
ducees CONCERNING  THE  RESURREC- 
TION. The  reply  of  Jesus.  Matt. 
22  : 23-33 ; Luke  20  : 27-40.  Luke  is 
the  fullest ; Matthew  the  briefest. 
Mark  holds  a middle  place,  but  exhibits 
his  usual  descriptive  style.  This  attack 
of  the  Sadducees  was  less  artful  and  in- 
sidious than  the  preceding  one  of  the 
Pharisees  and  Herodians.  Their  ques- 
tion was  most  frivolous,  and  their  de- 
sign seems  to  have  been  to  throw  con- 
tempt, not  merely  on  the  doctrine  of 
the  resurrection,  which  they  denied, 
but  especially  upon  Jesus,  by  any  an- 
swer he  might  give. 

18.  Then  come  unto  him*  Ra- 
ther, And  there  come  to  him..  There  is 
no  note  of  time.  Matthew  says,  “ On 
the  same  day,”  or  that  day.,  on  Avhich 
the  Pharisees  and  Herodians  were  baf- 
fled and  put  to  silence ; probably  a 
short  time  after.  The  Sadducees. 
Simply,  Sadducees.,  there  being  no  arti- 
cle in  the  original.  The  Sadducees 
were  a Jewish  sect,  and  were  so  called 
either  from  7'ighteou.mess.,  the  meaning 
of  their  name,  or  from  Zadok,  some 
distinguished  individual  (1  Kings  1 : 
32;  2 Chron.  31  : 10),  or,  as  some  sup- 
pose, the  founder  of  the  sect  about  B. 
C.  260.  They  were  opposed  to  the  Pha- 
risees, and  rightly  rejected  tradition, 
and  that  God  gave  it,  the  oral  law,  to 
Moses  ; but  they  unhappily  denied  the 
resurrection  and  the  existence  of  angels 
and  spirits.  Acts  23  : 8.  They  also  laid 
special  stress  on  the  freedom  of  the 
will,  while  the  Pharisees  held  strongly 


to  the  doctrine  of  providence.  The 
opinion  that  the  Sadducees  held  to  only 
the  five  books  of  Moses  is  now  given 
up.  As  a sect  they  disappear  from  his- 
tory after  the  first  century.  They  were 
mostly  men  of  rank,  wealth,  and  edu- 
cation ; but  the  Pharisees  were  more 
numerous,  and  had  greater  influence 
with  the  people. 

The  word  resurrection,  as  used  in 
this  and  the  following  verses,  appears 
to  have  a somewhat  broader  significa- 
tion than  merely  rising  from  the  dead, 
including  not  only  the  life  that  ensues, 
but  also  the  life  of  the  soul  previous  to 
the  reunion  of  soul  and  body.  Thus  it 
is  very  nearly  equivalent  to  future  life, 
the  rising  from  the  dead  being  the  cen- 
tral hinge  around  which  that  life  turns. 
Compare  the  language  in  verse  23,  “ In 
the  resurrection,  therefore,  when  they 
shall  rise.” 

19.  Master.  Teacher,  ver.  14.  They 
also  approach  him  with  apparent  re- 
gard as  a prophet  or  religious  teacher. 
Moses  wrote  unto  us.  Rejecting  all 
human  tradition,  they  acknowledge  the 
writings  of  Moses  as  authority,  and  as 
pre-eminent  authority.  The  law  which 
they  cite  is  found  in  Deut.  25  : 5,  6,  and 
was  designed  to  prevent  any  family  of 
Israel  from  becoming  extinct.  The  case 
stated  in  the  following  verses  was  very 
likely  fictitious,  and  took  for  granted 
that  if  there  was  a resurrection,  the 
present  relations  of  life  must  continue 
in  the  future  state.  The  Sadducees 
thought  thus  to  show  from  the  law  the 
manifest  absurdity  of  the  doctrine.  It 
may  have  been  a favorite  argument  of 
theirs  with  the  Pharisees,  and  illus- 
trates the  manner  of  their  opposition. 
Seed  unto  his  brother;  the  first 
born  was  regarded  as  the  offspring  of 
his  deceased  brother. 

20,  21,  22.  Having  quoted  the  law, 
they  now  state  the  case  formally  and 


230 


MARK  XII. 


A.D.  30. 


neither  left  he  any  seed:  and  the  third  likewise. 

22  And  the  seven  had  her,  and  left  no  seed.  Last  of 

23  all  the  woman  died  also.  In  the  resurrection  there- 
fore, when  they  shall  rise,  whose  wife  shall  she  be 
of  them  ? For  the  seven  had  her  to  wife. 

24  And  Jesus  answering  said  unto  them,  *Do  ye  not 
therefore  err,  because  ye  know  not  the  Scriptures, 

25  neither  the  power  of  God  ? For  when  they  shall 
rise  from  the  dead,  they  neither  marry,  nor  are 
given  in  marriage ; but  y are  as  the  angels  which  are 


*Ps.  17.  15;  49. 
14,  15;  119.  130; 
l8.  26.  19 ; Dan. 
12.  2:  Hos.  13. 
14;  Jno.  5.  39; 
20.  9. 

y 1 Cor.  15.  42,  49, 
52. 


with  great  particularity.  They  doubt- 
less made  it  as  ludicrous  as  possible. 
The  seven  had  her;  the  seven  took 
her.  The  Sadducees  speak  of  it  as  an 
actual  fact,  especially  according  to 
Matt.  22:25,  “There  was  with  us.” 
Some  suppose  it  founded  on  the  apo- 
cryphal book  of  Tobit  3 : 7,  8,  “ Sara 
the  daughter  of  Raguel  was  also  re- 
proached by  her  father’s  maids,  because 
she  had  been  married  to  seven  hus- 
bands.” It  may  have  been  a long-dis- 
puted problem  never  before  solved.  In 
the  case  of  two  husbands  the  rabbins 
taught  that  the  wife  would  belong  to 
the  first  in  the  next  world.  But  here 
were  seven.  What  would  the  great 
teacher  say  to  that  ? 

23.  In  the  resurrection*  In  the 
resurrection  state  or  life  ; the  state  of 
being  into  which  the  resurrection  issues. 
When  they,  the  seven  brothers  and 
wife,  shall  rise,  as  the  Pharisees  and 
others  say.  Some  ancient  manuscripts 
omit  this  phrase,  but  it  is  probably 
genuine.  Whose  wife  should  she 
be  ? The  Pliarisees  appear  to  have 
held  that  the  relationships  of  this  life 
would  continue  in  the  future  state. 
And  with  no  other  conception  of  the, 
doctrine  the  Sadducees  foresaw  a cer- 
tain conflict  between  these  seven  bro- 
thers. All,  then,  cannot  have  her,  but 
only  one ; yet  none  has  a claim  upon 
her  above  the  rest.  Whose  wife,  then  ? 
They  see  here,  as  they  suppose,  an  in- 
surmountable difficulty  to  supposing  a 
resurrection  life.  It  would  be  a state 
of  confusion,  with  interests  and  rela- 
tionships which  could  never  be  justly 
settled.  And  besides,  as  this  case  grew 
out  of  a Mosaic  enactment,  it  was  evi- 
dent, as  they  thought,  that  Moses  never 
intended  to  reveal  a resurrection  and  a 
future  life.  Their  object  was  not  to 
have  their  question  solved,  but  rather 
to  puzzle  Jesus,  or  to  draw  forth  some 


expression  which  they  could  use  against 
him.  They  could  not  expect  him  to 
deny  the  resurrection  ; for  he  had  raised 
Lazarus  from  the  dead,  and  had  repeat- 
edly inculcated  the  doctrine.  He  was 
doubtless  known  to  side  with  the  Phari- 
sees in  this  respect.  But  they  hoped  to 
bring  him  into  conflict  with  the  law  of 
Moses,  or  induce  him  to  utter  that  which 
they  could  construe  into  blasphemy,  or 
turn  into  ridicule. 

24.  Jesus  answers  them  differently 
from  what  they  expected.  He  at  once 
points  out  the  error  underlying  their 
question : first  showing  their  mistake 
through  ignorance,  and  then  expound- 
ing a passage  in  point  from  the  law.  Do 
ye  not  therefore  err  ? Do  ye  not  go 
astray  or  wander  from  the  truth  on  this 
account,  namely,  your  two-fold  igno- 
rance of  Scripture  and  the  power  of 
God  ? Mark  alone  puts  this  in  form  of 
a question,  but  equal  to  a strong  aflftrm- 
ative  declaration.  Because  ye  know 
not  the  Scriptures;  ye  do  not  un- 
derstand them  in  their  deep  spiritual 
import,  especially  in  regard  to  a future 
existence.  Jesus  refers  to  the  Old 
Testament  as  the  authoritative  word  of 
God.  Neither  the  power  of  God; 
which  can  and  will  remove  all  obstacles 
in  way  of  a future  life,  as  taught  in  his 
word.  Since  God  is  omnipotent,  the 
dead  can  be  raised ; and  they  will  be 
raised  since  God  has  taught  that  they 
shall  be.  The  same  two-fold  ignorance 
and  unbelief  lie  at  the  foundation  of  the 
principal  objections  to  the  doctrine  of 
the  resurrection  at  the  present  day. 
Acts  20  : 8 ; Rom.  4 : 17 ; 1 Cor.  0 : 14 ; 
15  : 34-36. 

25.  For*  Jesus  proceeds  to  show 
their  ignorance,  as  charged  against 
them  in  the  preceding  verse.  When 
they  shall  rise;  when  people  shall 
rise  at  the  last  great  clay.  In  that  state 
which  is  ushered  in  by  the  resurrection. 


A.D.  80. 


MARK  XII. 


OO  f 

<vO  L 


2G  in  heaven.  And  as  touching  the  dead,  that  they  * 

rise : liave  ye  not  read  in  the  book  of  Moses,  liow  in 
the  bush  God  spake  unto  him,  saying,  * ‘ I the  * 

God  of  xibraham,  and  the  God  of  Isaac,  and  the  ' ’ ^ 


From  the  dead.  The  expression, 
fro)H  among  the  dead,  may  point  to  the 
lorificd  condition  of  the  &aints.  From 
uke  20 : 85,  we  learn  that  tlie  reference 
is  to  the  resurrection  state  of  tlie  right- 
eous. The  resurrection  of  both  right- 
eous and  wicked  is  taught  elsewhere, 
John  5 : 28,  29.  All  the  Jews  except 
the  Sadducees  held  to  the  resurrection 
of  all  mankind.  Neither  marry. 
With  reference  to  males.  Nor  given 
ill  marriage.  With  reference  to  fe- 
males, who,  among  the  Jews,  were 
given  ill  marriage  by  their  fathers. 
But  are  as  the  angels;  rather  as 
angels^  omitting  the  article  ; not  con- 
stituted for  the  marriage  relation.  Their 
existence,  relations  and  state  will  be 
similar  to  those  of  angels  ; not  earthly, 
sensual  and  mortal,  but  heavenly,  spi- 
ritual and  immortal.  ‘‘Neither  can 
they  die  any  more  ; for  they  are  equal 
unto  the  angels,  and  are  the  children 
{sons)  of  God,”  Luke  20  : 36.  Being 
themselves  immortal,  they  are  not  de- 
pendent on  the  marriage  relation  for 
the  preservation  of  their  species.  As 
no  such  relation  exists  among  angels, 
so  it  will  not  exist  among  the  saints  in 
heaven.  As  the  righteous  Avill  be  as 
angels  ; the  wicked  will  be  as  fallen 
angels  or  demons. 

26.  And  as  touching  {And  con- 
cerning) the  dead,  that  they  rise. 
The  dead  here  refers  not  merely  to  the 
bodies  of  those  who  have  died,  but  to 
their  disembodied  spirits — with  refe- 
rence, indeed,  to  their  being  reunited  to 
their  bodies  and  raised.  The  Hebrew 
had  a distinct  word,  rapha^  which  re- 
fers to  that  part  of  man  which  survives 
death,  and  was  a distinct  name  for  that 
separate  existence,  Job  26  : 5 ; Ps.  88  : 
10 ; Prov.  2 : 18 ; 9 : 18 ; 21  : 16 ; Isa. 
14  : 9;  26  : 14,  19.  Have  ye  not 
read,  in  proof  of  the  resurrection, 
and  of  the  future  life  which  it  implies. 
In  the  book  of  Moses,  the  five 
books  taken  as  a whole,  the  law  from 
which  the  Sadducees  had  just  quoted. 
How  in  the  bush.  Rather,  At  the 
hush,  at  the  passage  relating  to  the 
burning  bush.  Ex.  8 : 1 ff.  mish  de- 
notes the  section  in  the  Pentateuch 
where  the  quotation  about  to  be  given 


is  found.  Jesus  aptly  appeals  to  Moses 
inasmuch  as  the  Sadducees  had  just 
drawn  their  argument  from  Moses. 
Some  affirm,  and  others  deny,  that  the 
Sadducees  rejected  all  the  other  parts 
of  the  Holy  Scriptures  but  the  five 
books  of  Moses.  The  true  statement 
seems  to  be,  that  they  rejected  all  tradi- 
tion, and  received  only  the  written  law, 
and  that  they  held  that  the  five  books 
of  Moses  should  be  greatly  preferred 
above  the  rest  of  the  Old  Testament, 
and  regarded  as  the  only  ultimate 
standard  of  appeal  for  all  doctilne. 
We  thus  see  another  reason  why  Jesus 
appeals  to  Moses,  since  they  regarded 
his  writings  of  the  highest  authority. 
He,  however,  implies,  according  to 
Luke,  that  he  might  have  appealed  to 
the  strong  testimonies  of  other  Scrip- 
ture (Isa.  26  : 19;  Ezek.  37  : 1-14  ; Dan. 
12:2):  “Ami  Moses  showed,”  Luke 
20  : 87. 

I am  the  God  of  Abraham,  etc., 
Ex.  3 : 6.  The  living  and  etei  nal  God, 
bearing  a personal  relation,  as  the  liv- 
ing God,  to  Abraham  and  to  Isaac  and 
to  Jacob,  which  supposes  that  those 
patriarchs  were  still  bearing  a living 
and  personal  relation  to  him  as  his  ser- 
vants, and  also  implies  he  will  not 
sutler  them  always  to  remain  under  the 
power  of  the  grave,  but  will,  in  due 
time,  raise  them  to  a glorified  life. 
Jehovah  is  the  I am,  tlie  ever-faith- 
ful,  the  unchangeable,  the  living  and 
eternal  God.  He  was  the  personal  God 
of  the  patriarchs.  That  he  continued 
this  personal  relation  implies  their  con- 
tinued existence.  Since  he  declares, 
“/  am  the  God  of  Abraham,”  etc., 
their  God  absolutely  and  without  refe- 
rence to  time,  that  is,  eternally,  their 
immortality  is  implied.  And  since  he 
was  the  God  of  their  whole  existence, 
body  and  soul,  it  is  implied  that, 
though  the  relation  between  their 
bodies  and  souls  be  suspended  for  a 
time,  they  will  be  reunited  ere  long  in 
an  endless  existence. 

It  does  not  follow  that  these  infe- 
rences and  truths  thus  brought  out 
were  plain  on  the  surface  of  this  de- 
claration to  Moses,  or  that  they  would 
ever  in  this  world  have  been  clearly 


232 


MARK  XII. 


A.D.  30. 


27  God  of  Jacob’  ? He  is  not  the  God  of  the  dead, 
but  the  God  of  the  living.  Ye  therefore  do  greatly 
err. 

The  great  commandment. 

28  ""And  one  of  the  scribes  came,  and  having  heard  ®Mt.  22.  31. 
them  reasoning  together,  and  perceiving  that  he  had 
answered  them  well,  asked  him.  Which  is  the  first 


seen  or  thoroughly  understood  without 
revelation.  It  is  enough  to  know  that 
Jesus  has  authoritatively  brought  them 
to  light,  and  that  when  thus  revealed 
they  come  with  the  beauty  and  the  in- 
ternal testimony  of  truth.  They  came 
home  to  the  hearts  of  the  Sadducees 
and  others,  who  heard  Jesus,  with  con- 
vincing power,  ver.  28 ; Matt.  22  : 33, 
34.  The  various  objections,  therefore, 
against  our  Lord’s  interpretation  of 
this  passage  are  of  no  force.  Christ’s 
words  are  authority,  and  these  words 
of  his  bear  along  with  them  their  own 
evidences  of  truth. 

27.  Not  the  God  of  the  dead  ; 
in  the  sense  of  extinct^  as  the  Sadducees 
used  the  word  dead.  God  is  not  the 
God  of  the  non-existent.  He  can  bear 
no  relation  to  a nonentity.  But  the 
God  of  the  living ; of  those  who 
continue  to  live.  He  can  only  bear  a 
relation  to  the  living.  Tlie  souls  of  the 
patriarchs,  their  essential  being,  were 
still  living;  their  bodies,  the  less  im- 
portant part,  had  indeed  died,  yet  still 
existed  in  matter,  and  the  fact  that 
Jehovah  was  God  of  the  living  was  a 
pledge  that  this  suspension  of  bodily 
existence  was  only  temporary.  The 
additional  idea  of  a covenant-keeping 
God  is  fitting  here,  since  “ I am  the  God 
of  Abraham f etc.,  may  briefiy  express 
the  blessing  pertaining  to  a covenant 
relation  to  God.  Compare  Deut.  26  : 
16  ; Isa.  41  : 10  ; Zech.  13  : 9 ; Heb.  11  : 
16.  Abraham,  Isaac,  and  Jacob  must 
be  living ; for  the  blessings  and  pro- 
mises of  this  covenant  can  only  be  en- 
joyed by  the  living ; and  the  full  en- 
joyment of  them  must  be  in  connec- 
tion with  the  most  perfect  life  and  the 
highest  state  of  being,  their  glorilied 
and  immortal  bodily  existence.  Mark 
alone  states  the  concluding  application. 
Ye  therefore  do  greatly  err,  or, 
according  to  the  highest  critical  au- 
thorities, Ye  greatly  en%  in  your  inter- 
])retation  of  Scripture,  and  in  rejecting 
the  doctrine  of  the  resurrection. 


Mark  does  not  stop  to  desci  ibe  the 
effect  of  this  reasoning  upon  the  hear- 
ers, but  only  incidentally  remarks  in 
the  next  verse  that  the  scribes  per- 
ceived that  Jesus  “ had  answered  them 
well.”  Luke  records  of  the  Sadducees, 
“After  that  they  durst  not  ask  him 
any  question.”  And  Matthew  states 
that  the  multitude  “ were  astonished 
at  his  doctrine.”  The  Sadducees  were 
put  to  silence.  The  scribes  could  not 
but  admire,  and  the  multitude  were  as- 
tonished at  the  light  thrown  upon  a 
doctrine  about  which  they  had  confused 
and  gross  conceptions. 

28-34.  Jesus  replies  to  a scribe 

CONCERNING  THE  GREAT  COMMAND- 
MENT OF  THE  LAW.  Matt.  22  : 34-40. 
Compare  Luke  10  : 25-29.  Matthew’s 
account  is  the  briefer  and  more  gene- 
ral ; Mark’s  the  fuller  and  the  more  par- 
ticular ; he  alone  records  the  reply  of 
the  scribe,  and  the  final  reply  of  Jesus, 
vers.  32-34. 

28.  One  of  the  scribes.  See  on 
ch.  1 : 22.  Matthew  (22  : 35)  says, 
“One  of  them,”  that  is,  of  the  Phari- 
sees, “a  lawyer,”  one  learned  in  the 
law.  The  scribes  were  mostly  Phari- 
sees, and  this  one  acted  as  speaker  for 
those  assembled  there.  They  would 
gladly  have  seen  Jesus  ensnared  by  the 
Sadducees  ; but  the  latter  had  been  so 
thoroughly  routed  and  put  to  silence, 
that  it  caused  much  pleasant  emotion 
among  the  scribes  * and  Pharisees. 
Perceiving  that  he  had  answered 
them  well,  rightly  and  aptly,  admira- 
bly. Matthew  says  that  he  “asked, 
tempting  him,”  which  shows  the  de- 
sign of  the  assembled  Pharisees,  for 
whom  this  scribe  spoke,  and  very  likely 
his  own  design  till  he  heard  Christ’s  re- 
ply to  the  Sadducees.  Mark  presents 
liim  simply  as  an  individual,  and  thus 
separated  from  the  party  to  which  he 
belonged.  Individually  he  was  pleased 
with  what  Jesus  had  just  said,  and  pri- 
vately he  desired  to  know  the  opinion 
of  Jesus  upon  the  question  he  proposed. 


A.D.  30. 


MARK  XII. 


233 


29  commandment  of  all  ? And  Jesus  answered  him, 

The  first  of  all  the  commandments  is^  ^‘Hear,  O Deu.  6. 4,  5;  Lk. 

30  Israel ; The  Lord  our  God  is  one  Lord : and  thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  mind,  and  with 
all  thy  strength  ’ : this  is  the  first  commandment. 

31  And  the  second  is  like,  namely  tliis,  ® ‘ Thou  shalt  ® Lev.  19. 18 ; Mt. 

love  thy  neighbour  as  thyself.’  There  is  none  other  }4V 

commandment  greater  than  these.  2. 8.  ’ ‘ • 


In  the  question  itself  there  was  no- 
thing malicious,  as  in  that  regarding 
the  tribute  ; only  in  the  use  that  might 
be  made  of  the  answer. 

Which  is  the  first  command- 
ment of  all  ? What  kind  of  command- 
ment^  or  What  commandment  is  first  of 
all  ? The  principal  and  chief  in  import- 
ance. There  seems  to  be  some  refe- 
rence to  the  quality  as  well  as  to  the  pre- 
eminence of  the  command.  The  scribes 
made  numerous  distinctions  and  classi- 
fications of  the  law,  dividing  the  com- 
mandments, six  hundred  and  thirteen 
in  number,  into  greater  and  less,  giving 
preference  to  the  letter  rather  than  to 
the  spirit,  and  to  the  ceremonial  rather 
than  the  moral.  The  Jewish  doctors 
were  by  no  means  agreed  as  to  which 
precept  was  pre-eminent;  some  con- 
tending for  the  law  of  sacrifices,  others 
for  that  of  circumcision,  others  for  that 
of  meats,  washing,  phylacteries,  etc. 
As  a rule  among  them,  the  law  of  the 
Sabbath  was  to  give  way  to  the  law  of 
circumcision,  John  7 : 22.  This  was 
one  of  the  strifes  about  the  law.  Tit. 
3:9.  On  a question  which  had  been 
long  discussed,  doubtless  the  scribe 
felt  a curiosity  to  know  the  opinion  of 
Jesus. 

29.  Jesus  replies  by  giving  the  great 
law  of  love,  first,  to  God  ; second,  to 
men.  He  gives  not  any  one  precept  of 
the  decalogue,  but  a comprehensive 
summary  found  in  Deut.  6 : 5 and  Lev. 
19  : 18.  The  first  passage  was  a part 
of  the  Scripture  on  the  Jewisli  phy- 
lacteries, the  quotation  of  which  may 
liave  made  the  well-disposed  scribe  even 
better  disposed.  That  he  felt  its  spiri- 
tual import  to  some  extent  appears  in 
ver.  33.  Hear,  O Israel.  This  is 
also  a quotation  from  the  passage  which 
the  Jew  repeated  morning  and  evening, 
every  day,  and  was  a precept  held  in 
great  esteem . The  Lord  our  God. 
This  is  the  foundation  of  all  the  com- 


mandments. Out  of  this  relation  grows 
directly  or  indirectly  all  moral  duties. 
One  Lord.  The  one  only  living  and 
true  God,  in  contrast  to  the  false  gods 
which  the  heathen  worshiped. 

30.  Thy  God.  Hence  you  should 
love  him.  Whatever  be  the  thoughts 
or  desires  of  men,  Jehovah  is  tJieivQod^ 
and  this  fact  should  call  forth  their  su- 
preme love.  Heart.  Desires,  feel- 
ings and  aflTections.  Soul.  Senti- 
ments, passions  and  vital  bodily  pow- 
ers. Mind.  Will  and  intellectual 
powers.  Strength.  Might,  ability. 
We  must  not  expect  here  the  nice  dis- 
tinctions of  philosophical  language. 
Whatever  be  the  exact  differences  in 
these  four  terms,  they  together  express 
the  whole  man  with  all  his  affections 
and  powers,  in  the  inner  and  outer  life. 
The  command  equals,  Thou  shalt  love 
God  supremely. 

This  is  the  first  commandment, 

in  order  and  in  importance.  Some  of  the 
oldest  manuscripts  omit  these  words. 
According  to  Matthew,  “ This  is  the 
great  and  first  commandment,”  in  its 
nature,  order,  rank  and  importance ; 
involving  a principle  lying  at  the  found- 
ation of  all  goodness  and  of  every  proper 
affection. 

31.  Jesus  had  really  answered  the 
question  of  the  scribe  ; buU  he  would 
not  have  him  stop  there,  nor  consider 
other  commands  unimportant.  And 
the  second  is  like,  namely  this. 
Of  the  same  hind,  a part  of  the  great 
law  of  love.  Some  of  the  oldest  manu- 
scripts rend,  Second  is  this  ; second  in 
importance,  second  great  command. 
As  the  first  command  is  a summary  of 
the  first  table  of  the  law,  of  the  duties 
we  owe  to  God  ; so  the  second  is  a sum- 
mary of  the  second  table,  the  duties  we 
owe  to  men.  Supreme  love  to  God  in- 
volves indirectly  proper  love  to  -our 
fellow-men ; and  a right  love  toward 
men  presupposes  and  springs  from  true 


234 


MARK  XII, 


A.D.  30. 


32  And  the  scribe  said  unto  him,  Well,  Master,  thou 

hast  said  the  truth : for  there  is  one  God ; ^ and  ^ Deu.  4.  39 ; Is. 

33  there  is  none  other  but  he : and  to  love  him  with  all 
the  heart,  and  with  all  the  understanding,  and  with 

all  the  soul,  and  with  all  the  strength,  and  to  love  ^ p^o 3^^’ lufs’ 
his  neighbour  as  himself,  ®is  more  than  all  whole  6.  e-Mic.  6.  6-8.* 


love  to  God,  Rom.  13  : 9 ; 1 John  4 : 20, 
21.  The  two  commands  are  thus  alike 
in  nature,  springing  from  the  same 
source,  yet  they  are  distinct.  Thy 
neighbor.  Thy  fellow-man.  See  Luke 
10  : 29-37.  As  thyself*  The  Scriptures 
forbid  selfishness^  but  not  self-love.  Self- 
love  is  an  original  principle  in  our  na- 
ture, and,  though  the  Scriptures  do  not 
command  it,  they  take  for  granted  and 
imply  that  men  ought  to  exercise  a 
proper  love  for  themselves.  It  is  not 
subject  to  the  caprices  of  the  will,  as 
Alexander  remarks,  and  is  therefore 
wisely  made  the  standard  of  men’s  love 
to  one  another.  The  command  here  is 
the  inner  life  and  principle  of  the  golden 
rule.  “ God  loves  me  as  he  loves  thee  ; 
and  thee  as  he  does  me ; therefore  I 
ought  to  love  thee,  my  neighbor,  as  my- 
self ; and  thou  me  as  thyself ; for  our 
love  ought  to  correspond  to  God’s  love.” 
— Bengel.  This  answer  of  Jesus  showed 
the  Pharisees  that  their  conduct  toward 
him  was  a transgression  of  this  law  of 
love. 

None  other  commandment 
greater  than  these  ; since  they  com- 
prehend the  substance  of  true  religion. 
Thus  Jesus  gives  pre-eminence  to  the 
law  of  love.  “ Of  all  our  Savior’s  wise 
and  happy  answers  to  insidious  or  puz- 
zling questions,  this  is  the  most  ex- 
quisitely beautiful,  because  so  unam- 
biguous, so  simple,  so  exactly  corre- 
sponding to  the  form  of  the  question, 
so  evasive  ’»of  its  trifling  and  unprofit- 
able element,  so  exhaustive  and  de- 
monstrative of  what  was  really  irnpoi’t- 
ant  in  it,  and  therefore  so  unchangeably 
instructive  and  so  practically  useful  to 
the  end  of  tfme.” — J.  A.  Alexander. 

32.  Mark  alone  records  the  effect  of 
our  Lord’s  answer  upon  the  scribe.  It 
came  home  to  his  heart  with  convincing 
X)Ower.  Doubtless  he  never  before  saw 
so  plainly  the  deep,  spiritual  truths  of 
these  commands.  Entering  into  our 
Lord’s  repl3%  he  cannot  but  express  his 
approval  and  even  admiration  : Well, 
Master;  rightly,  admirably,  Teacher. 
The  truth  ; in  accordance  with  truth, 


truly.  For  there  is  one  God*  Ac- 
cording to  the  highest  critical  authori- 
ties, that  he  is  one;  one  in  himself. 
The  unity  of  God  is  thus  affirmed. 
And  there  is  none  other*  He  is 
the  only  God.  Hence  he  should  have 
supreme  and  undivided  affection,  as  the 
scribe  goes  on  to  say  in  the  next  verse. 
Compare  1 John  4 : 8.  This  reply  is 
not  merely  a quotation  from  Moses,  or 
a repetition  of  our  Savior’s  answer,  but 
a brief  exposition  and  comment  upon 
the  great  law  of  love. 

33.  In  enumerating  the  parts  of  man 
which  should  be  wholly  devoted  in  love 
to  God,  Jesus  had  said  mmd,  ver.  30. 
The  scribe  uses  an  equivalent,  very 
nearly,  understanding,  discerning 
and  intellectual  power.  Is  more 
than,  etc.  Is  more  important,  more 
valuable  and  more  acceptable  to  God 
than  all  outward  and  ritual  observances, 
Ps.  15  : 22 ; Ps,  51  : 16-19  ; Hos.  6 : 6. 
Under  the  law  the  rites  and  ceremonies 
not  only  were  in  harmony  with  the 
great  law  of  love,  but  also  that  law  was 
their  very  life.  Without  it  the}"  were 
worthless.  The  spirit  of  the  true  wor- 
shiper is  presented  in  Ps.  66  : 13-16. 
Ail  whole  burnt  offerings  and  sa- 
crifices* Rather,  All  the  tvhole  burnt- 
offerings,  etc.  The  whole  burnt-offerings 
were  the  most  costly  kind  of  sacrifices, 
and  were  entirely  consumed,  typifying 
the  whole  work  of  expiation.  “The 
meaning  of  the  whole  burnt-offering 
was  that  which  is  the  original  idea  of 
all  sacrifice,  the  offering  of  the  sacri- 
ficer  of  himself,  soul  and  body,  to  God  ; 
the  submission  of  his  will  to  the  will  of 
God.  It  typified  our  Lord’s  offering 
(as  especially  in  the  Tenii)tation  and 
the  Agony),  the  perfect  sacrifice  of  his 
own  human  will  to  the  will  of  his  Fa- 
ther. As  that  offering  could  only  be 
accepted  from  one  either  sinless  or  al- 
ready purified  from  sin,  therefore  the 
burnt-offering  was  always  ])reeeded  by 
a sin-offering.  Ex.  29  : 36-38 ; Lev.  8 : 
14;  9:8;  16  : 3,  5.”  Saa'ifices  here 
points  to  the  victims  of  animal  or  bloody 
sacrifices,  part  of  which  was  burned, 


A.D.  30. 


MARK  Xn. 


235 


34  burnt  offerings  and  sacrifices.  And  when  Jesus  saw 
that  he  answered  discreetly,  he  said  unto  him,  Thou 

art  not  far  from  the  kingdom  of  God.  ^And  no  ^ Mt.  22.46;  Rom. 
man  after  that  durst  ask  him  any  question,  * ’ 

The  Christ  the  Son  of  David, 

35  sAnd  Jesus  answered  and  said,  while  he  taught  ^^^4i^.^2Sam^3’ 
in  the  temple,  How  say  the  scribes  that  Christ  is  the  2;  Ps.’iio.  i.* 


and  part  eaten,  Lev.  4 : 1-17  ; 1 Cor. 
10  : 18.  These  whole  bnrnt-offerings 
and  saerifices  were  the  most  important 
part  of  ritual  observances,  and  may  well 
stand  in  concise  and  popular  expression 
as  representing  all  of  them.  They  may 
be  regarded  not  only  as  typifying  Christ, 
but  as  emblems  of  the  spiritual  sacri- 
tices  which  we  should  offer  to  God, 
Ps.  51  : 17;  Heb.  13  : 16 ; 1 Pet.  2 : 5. 

34.  The  approving  reply  of  Jesus. 
Discreetly  ^ imdersiandi'ngly^  intelli- 
gently, He  answered  as  one  having 
understanding  and  right  views  of  re- 
ligion. He  looked  tlirough  externals 
to  the  fundamental  principles  of  both 
the  Law  and  Gospel,  and  of  “the 
kingdom  of  God.”  Not  far  from 
the  kingdom  of  God*  He  stood  at 
its  very  door,  and  almost  in  the  posi- 
tion of  a true  follower.  The  reference 
is  principally  to  intellectual  perceptions 
of  truth.  He  apprehended  the  spiritu- 
al duties  and  service  of  God’s  kingdom, 
and  needed  but  the  moral  disposition 
to  be  within  it.  He  had  discernment 
of  moral  duty,  but  he  wanted  practical 
and  saving  faith.  There  are  many  such 
in  every  Christian  community.  “If 
thou  art  not  far  off,  enter ; better 
otherwise  to  have  been  far  off.” — 
Bengel. 

This  closes  the  attacks  to  which 
Jesus  was  subject,  on  Tuesday  of  the 
Passion-Week,  in  the  temple.  All  his 
opposers  are  silenced,  and  the  last 
one  who  represented  them  is  almost 
brought  into  the  position  of  his  own 
disciples.  The  effect  upon  their  minds 
is  briefly  yet  pointedly  expressed,  And 
no  man  after  that  durst  ask  him  ; 
No  one  any  longer  dared  to  question  him,, 
in  any  cai)tious  manner ; in  order  to 
tempt  or  try  him  in  any  way.  They 
felt  their  own  inferiority,  and  stood  in 
awe  of  him. 

35-37.  Jesus  confounds  the  PnAui- 
SEES  WITH  A question  CONCEKNING 
THE  PAJIENTAGE  OF  TUB  CuilIST. 


Matt.  22  : 41-46  ; Luke  20  : 41-44. 
Matthew  is  the  fullest  and  most  life- 
like ; Luke  the  briefest ; Mark  holds 
an  intermediate  position,  yet  shows 
his  characteristic  style  by  the  additional 
statements,  that  this  incident  occurred 
“ while  he  taught  in  the  temple  ;”  and 
that  “ the  great  multitude  heard  him 
gladly,”  vers.  35,  37. 

Jesus  had  thus  far  been  acting  on 
the  defensive  ; but  now  he  turns  to  the 
offensive,  and  convicts  the  scribes  and 
Pharisees  with  ignorance  and  false 
views  of  the  Messiah,  which  opens  the 
way  for  his  warning  and  denunciations 
against  them  in  vers.  38-40.  They  had 
disputed  his  claims  as  a spiritual  Mes- 
siah, and,  by  repeated  efforts,  had  vain- 
ly tried  to  prove  him  a base  pretender  ; 
he  now  turns  and  shows  the  incon- 
gruity of  their  view  of  a worldly  Mes- 
siah with  the  prophetic  idea  of  him. 
He  had  silenced  their  questioning,  ver. 
34  ; now,  as  Alford  aptly  remarks,  he 
silences  their  answering  also. 

35.  Answered*  Responded  not  so 
much  to  the  words  as  to  the  feelings  of 
the  scribes  and  Pharisees.  See  on  this 
word  in  ch.  9 : 5.  They  were  greatly 
agitated  on  the  subject  of  the  Messiah - 
ship  and  Jesus.  Though  lie  had  shown 
himself  their  superior  in  argument, 
jiower  and  authority,  yet  in  their  op- 
position to  the  truth  they  would  not 
accept  him  as  their  teacher,  much  less 
as  their  Messiah.  They  would  rather 
point  out  and  dwell  upon  every  con- 
ceivable objection,  and  very  likely 
upon  his  humble  condition  and  lineage. 
While  he  taught  in  the  temple* 
While  teaching  the  people  (ver.  37)  in 
one  of  the  courts  or  halls  of  the  temple. 
Thus  Jesus  triumphs  over  and  humbles 
his  opposers  in  the  presence  of  the 
multitude.  Mark  alone  brings  out  this 
point  prominently. 

How  say  the  scribes  ? Authori- 
tatively as  religious  teachers.  The 
scribes  were  generally  Pharisees,  ver. 


236 


MARK  XII. 


A.D.  30. 


36  son  of  David  ? For  David  himself  said  by  the  Holy 
Ghost,  ‘ The  Lord  said  to  my  Lord,  Sit  thou  on  my 
right  hand,  till  I make  thine  enemies  thy  footstool.  ’ 

37  David  therefore  himself  calleth  him  Lord;  and 
whence  is  he  then  his  son  ? 


28.  According  to  Matthew  (22  : 42) 
Jesus  asked  .the  Pharisees,  “What 
think  ye  of  Christ?  Whose  son  is 
he  ? ” and  they  answered,  “ The  son  of 
David.”  As  Jesus  was  addressing  the 
multitude  as  well  as  the  Pharisees,  it  is 
natural  to  conceive  of  him  as  giving 
emphasis  to  the  answer  of  the  Phari- 
sees by  incorporating  it  in  a question, 
“ How  say  the  scribes,  that  the  Christ 
is  the  son  of  David?”  Christ.  Ra- 
ther The  Christy  the  Greek  equivalent 
to  the  Hebrew  The  Messiah^  meaning 
anointed.  See  on  ch.  1 : 1.  Son  of 
David  was  a common  title  of  the  Mes- 
siah. See  on  ch.  10  : 4-7. 

36.  For  introduces  the  reason  for 
the  question  just  asked.  But  accord- 
ing to  some  of  the  highest  authorities, 
for  should  be  omittedl  By  the  Holy 
Ghost.  In  the  Holy  Spirit ; in  union 
with  him  and  under  his  control ; per- 
vaded by  his  influence  and  under  his 
guidance.  Luke  says  (20  : 42),  “David 
saith  in  the  book  of  Psalms,”  which, 
ill  connection  with  the  accounts  here 
and  in  Matthew,  is  strong  though  in- 
cidental allusion  to  the  inspiration  of 
that  book. 

Jesus  quotes  from  Ps.  110  : 1.  This 
passage  is  said  to  be  more  frequently 
quoted  or  referred  to  in  the  New  Testa- 
ment than  any  other  in  the  Old  Testa- 
ment. The  Psalm  from  which  it  is 
quoted  was  written  by  David,  after  Zion 
became  the  seat  of  the  theocracy  (2 
Sam.  6 : 18,  17),  and  not  long  after  the 
promises  made  to  David  in  2 Sam.  7 : 
11-16  and  1 Chron.  17  : 9-14.  The  ap- 
plication of  the  Psalm,  and  of  the  lan- 
guage here  quoted,  to  tlie  Messiah,  is 
taken  for  granted  by  Jesus,  is  silently 
acknowledged  by  the  Pharisees,  and 
was  the  common  interpretation  among 
the  Jews  at  the  time  of  Christ  and  long 
after.  Acts  2 : 34. 

The  Lord.  Jehovah.  To  my 
Lord.  The  Messiah,  as  the  Jews  un- 
derstood the  words  to  refer,  and  as  our 
Savior  applied  them.  Thus  David 
sjioke  of  the  Messiah  as  his  Lord,  his 
superior  and  sovereign.  Sit.  An  ap- 
[iropriate  posture  of  a sovereign  (Ps. 


29  : 10),  especially  of  one  who  was 
about  to  use  his  enemies  as  a footstool. 
On  my  right  hand.  On  the  throne 
beside  me,  not  merely  as  a position  of 
honor,  but  as  a partner  of  my  sove- 
reignty and  power,  Ps.  110  : 2,  3.  See 
on  ch.  10  : 37.  Till  I make,  etc. 
Till  does  not  limit  the  time  of  his  reign, 
but  only  carries  the  thought  to  a cer- 
tain point,  without  going  beyond  it. 
Compare  Gen.  28  : 15;  Ps.  112  : 8. 
Paul,  in  1 Cor.  15  : 24-28,  reveals  to  us 
some  things  that  shall  take  place  after 
Christ  has  subjugated  his  enemies. 
Thine  enemies  thy  footstool. 
Emphatic  in  the  original,  a footstool  of 
thy  feet.  So  in  the  Hebrew,  a stool  for 
thy  feet.  This  implies  their  utter  and 
ignominious  defeat  and  their  most 
abject  subjugation.  The  foot  Avas 
often  put  on  the  neck  of  the  van- 
quished, Josh.  10  : 24,  25 ; Ps.  47  : 3. 
This  prophecy  plainly  pointed  to  the 
divine  nature  of  the  Messiah ; for  only 
thus  could  he  be  spoken  of  as  Lord.,  by 
Israel’s  greatest  king,  and  as  occupy- 
ing such  an  exalted  position  and  exer- 
cising such  power. 

37.  Therefore  should  be  omitted, 
according  to  the  highest  critical  au- 
thorities. David  himself;  in  con- 
trast to  the  scribes,  who  merely  spoke 
of  him  as  his  son.  Calleth  him 
Lord.  Applies  to  him  the  solemn, 
reverential  and  lofty  title  of  Lord. 
Whence  is  he  then  his  son  ? If 
David  acknowledged  him  as  his  supe- 
rior and  sovereign,  from  what  source, 
by  what  means  is  he  his  son,  and  hence 
his  inferior  ? The  question  could  only 
be  answered  by  acknowledging  the 
divinity  and  humanity  of  Christ.  It  is 
thus  answered  in  Rom.  1:3,  4.  But 
the  Jews,  especially  the  scribes  and 
Pharisees,  in  their  worldly  views  of  the 
Messiah,  had  lost  the  doctrine  of  his 
divinity,  and  only  held  to  his  humanity 
as  a royal  descendant  of  David.  If  the 
scribes  had  truly  understood  the  cha- 
racter of  the  Christ,  they  could  have 
said,  As  man,  he  is  David’s  son;  but  as 
God,  David’s  Lord.  This  closes  the 
oral  conflict  between  Jesus  and  his  eue- 


A.D.  30. 


MARK  XII. 


237 


Warning  against  the  scribes. 


38  AND  the  common  people  heard  him  gladly.  And 
^ he  said  unto  them  in  his  doctrine,  ‘ Beware  of  the 
scribes,  which  love  to  go  in  long  clothing,  and 

39  ^love  salutations  in  the  marketplaces,  and  the  chief 
seats  in  the  synagogues,  and  the  uppermost  rooms 


h Lk.  20.  45 ; ch.  4. 

2. 

i Mt.  23.  7 ; Lk,  20. 
46,  47. 

Lk.  11.  43. 


mies.  They  were  so  thoroughly  entan- 
gled and  discomfited,  that  they  feared 
both  to  ask  and  also  to  answer  ques- 
tions, Matt.  22  : 46.  They  felt  their  in- 
feriority to  him  in  wisdom  and  knowl- 
edge, and  in  debate  ; and  they  found  it 
necessary  to  have  recourse  to  some 
other  means  for  overcoming  his  influ- 
ence and  putting  him  to  death. 

Mark  describes  his  influence  on  the 
common  people  or  great  multitude, 
who  at  that  season  visited  the  temple 
and  gathered  to  hear  him.  Heard 
him  gladly;  with  great  pleasure. 
And  so  have  they  ever  heard  him,  1 
Cor.  4 : 26-28. 

38-40.  Denunciation  of  the  scribes. 
From  the  last  public  discourse  of  Jesus 
to  the  Jews,  Matt.  23  : 1-39;  Luke 
20  : 45-47.  Matthew,  who  wrote  special- 
ly for  Jewish  Christians,  gives  a full 
report  of  this  discourse.  But  Mark, 
writing  for  Gentile  Christians,  gives  but 
a brief  denunciation  of  the  scribes, 
whom  he  had  named  prominently 
among  his  oppose rs,  ver.  35.  And 
Luke,  writing  for  the  i-ace,  is  equal  y 
brief,  and  agrees  almost  verbally  with 
Mark. 

38.  Said  . • • in  his  doctrine: 

in  Ms  teaching,  implying  that  what  fol* 
lows  is  but  a portion  of  what  he  then 
taught.  There  is  a seeming  reference  to 
a fuller  discourse  as  given  by  Matthew. 
Unto  them.  “ To  the  multitude  and 
to  his  disciples,”  Matt.  23  : 1.  “ In  the 
audience  of  all  the  people,  he  said  unto 
his  disciples,”  Luke  20  : 45.  Here  we 
have  a good  illustration  of  three  inde- 
pendent statements  of  the  same  thing. 

Beware*  Be  on  your  guard  against. 
The  scribes,  the  class  that  opposed 
him,  and  who  had  just  been  confound- 
ed by  his  question.  Which  love. 
Jesus  states  their  ruling  passion  : their 
love  of  display  and  honor  and  “to  be 
seen  of  men,”  Matt.  23  : 5.  Since  this 
verse  is  so  near  the  one  in  which  Jesus 
pronounced  a scribe  not  far  from  the 
kingdom  of  God  (ver.  34),  some  sup- 
pose the  language  to  refer  to  only  a 


part  of  the  scribes,  those  who  love,  etc. 
This  is  indeed  allowable,  but  not  neces- 
sary. Jesus  had  afterward  arraigned 
the  scribes  generally,  ver.  35 ; besides, 
what  is  here  affirmed  was  true  of  the 
scribes  as  a class,  although  there  were 
doubtless  exceptions.  Compare  the 
woes  pronounced  upon  them,  Matt. 
23  : 13-29.  To  go  in  long  clothing ; 
to  go  about  in  long  flowing  robes,  such  as 
were  worn  by  priests  and  kings,  and  by 
persons  of  rank  and  distinction.  The 
reference  is  undoubtedly  to  their  walk- 
ing about  the  streets  and  ])ublic  places 
in  their  long  robes  of  office  and  rank. 
Salutations,  deferential  and  compli- 
mentary greetinqs,  which  were  perform- 
ed in  aformal  and  ceremonious  manner. 
In  the  marketplaces  ; where  the 
people  were  accustomed  to  resort.  See 
on  ch.  6 : 56 ; 7 : 4.  They  loved  these 
greetings  in  the  most  public  places. 

39.  Chief  seats  in  the  syna- 
gogues. The  first  seats,  the  foremost 
row,  nearest  the  reading-desk  and  the 
ark  where  the  sacred  books  were  kept. 
See  on  ch.  1 : 21.  The  uppermost 
rooms  at  the  feasts.  Mooms  is  here 


in  the  obsolete  sense  of  place,  position, 
the  uppermost  at  the  feast.  Lite- 

rally, the  first  reclining -places  at  the 
feasts,  the  most  honorable  position, 


238 


MAEK  XII. 


A.D.  30. 


40  at  feasts:  ’ which  devour  widows’  houses,  and  for  a iMt.  23.  14;  Lk. 
pretence  make  long  prayers : these  shall  receive  ^0. 47. 
greater  damnation. 


The  widow's  mites. 


41  And  Jesus  sat  over  against  the  treasury,  and  be- 
held how  the  people  cast  " money  ® into  the  treasury. 


Lk.  21. 1. 

" See  Mt.  10.  9. 
o 2 Ki.  12.  9. 


which  was  the  middle  place  of  the 
couch  on  which  they  reclined  at  table. 
Or,  according  to  others,  the  couches 
were  ordinarily  arranged  on  three  sides 
of  a square,  the  fourth  being  left  open 
for  the  servants  to  wait  on  the  tables. 
The  couch  on  the  right  was  called  the 
highest,  the  others,  respectivel}^  the 
middle,  and  the  lowest  couch.  Com- 
pare Luke  14  : 7-10.  Feasts  ; dinners 
or  suppers.  The  chief  meal  among  the 
Jews  was  taken  toward  evening,  and 
often  prolonged  into  the  night.  This 
verse  shows  how  the  scribes  loved  posi- 
tions of  honor. 

40.  Jesus  in  this  verse  points  to  other 
traits  of  the  scribes  ; their  dishonest 
and  voracious  avarice,  and  their  hypo- 
critical external  piety. 

Devour  widows’  houses.  Like 
cunning  yet  ferocious  beasts,  they  de- 
voured the  substance  of  widows,  wlio 
were  the  most  defenseless  of  the  poor, 
and  the  most  deserving  of  sympathy 
and  kindness.  Houses  is  here  used  for 
possessions^  property.  They  influenced 
widows  to  give  them  of  their  property, 
as  an  act  of  piety,  or  to  bequeath  it  to 
them.  As  spiritual  advisers,  and  some- 
times as  the  executor  of  their  wills  and 
the  guardian  of  their  children,  they 
could  rob  widows  of  their  property. 
Pious  women  were  accustomed  to  con- 
tribute to  tlie  support  of  religious 
teachers,  Luke  8 : 2,  3.  “What  words 
can  better  describe  the  corrupt  practices 
of  the  so-called  priesthood  of  Rome, 
than  these  of  our  Lord?” — Alford. 
For  a pretence,  make  long  pray- 
ers. For  a show,  praying  long.  As  a 
pretext.  They  made  religion  a mask 
in  order  to  gain  the  confidence  and  the 
property  of  even  the  most  helpless. 
Some  of  the  rabbins  would  pray  nine 
hours  a day.  Greater  damnation. 
A more  abundant  condeoination^  imply- 
ing a most  terrible  punishment  as  a 
consequence.  For  the  double  sin  of 
hypocrisy  and  fraudulent  injustice,  they 
should  meet  a terrible  doom. 


41-44.  The  widow’s  mites.  Luke 
21  : 1-4.  Mark’s  account  is  fuller  and 
more  picturesque.  How  fitting  this 
incident  just  here,  after  the  description 
of  the  scribes  as  devouring  widows’ 
houses  ! 

41.  And  Jesns  sat.  According  to 
the  best  critical  authorities.  And  sitting. 
This  was  the  posture  of  teaching  (ch. 
4 : 1),  and  may  indicate  that  posture 
during  and  after  concluding  his  last 
discourse  to  the  Jews.  With  this  well 
agrees  Luke  21  : 1.  “And  he  looked 
up.  ” Some  suppose  that  after  finish- 
ing his  discussions  with  the  scribes, 
and  his  discourses  in  the  temple,  he 
sat  down  wearied,  and  rested  himself 
opposite  the  treasury.  Like  a king  he 
sits  in  his  own  temple.  The  treasury, 
according  to  the  rabbins,  was  a name 
applied  to  thirteen  brazen  chests,  which 
stood  in  the  second  court  of  the  tem- 
ple or  the  court  of  the  women,  each 
chest  bearing  an  inscription  denoting 
the  object  of  the  contribution.  These 
chests  were  called  trumpets,  either  from 
their  shape  or  the  shape  of  the  opening 
into  which  the  money  was  cast.  The 
contributions  were  made  for  various 
purposes  connected  with  the  temple 
services,  and  one  chest  is  said  to  have 
been  devoted  to  offerings  for  educating 
poor  children  of  good  families. 

Beheld.  He  looked  at  them  atten- 
tively. So  now  Jesus  surveys  the  offer- 
ings of  his  people.  See  Remark  41,  at 
the  end  of  the  chapter.  How  the 
people  of  all  classes  and  conditions. 
We  may  suppose  that  the  people  gene- 
rally cast  in  their  voluntary  offerings. 
This  is  said  to  have  been  the  custom 
before  the  Passover.  Cast.  The  pre- 
sent tense  is  used  in  the  Greek,  repre- 
senting the  scene  as  actually  passing. 
Money.  Literally  brass  or  eojgyer. 
But  brass,  the  compound  of  copper 
and  zinc,  appears  not  to  have  been 
known  among  the  ancients  ; bronze, 
compounded  of  tin  and  copper,  was  ex- 
tensively used,  and  is  sometimes  desig- 


A.D.  30. 


MARK  XII. 


239 


42  And  many  that  were  rich  cast  in  much.  And  there 
came  a certain  poor  widow,  and  she  threw  in  two 

43  mites,  which  make  a farthing.  And  he  called  unto 
Mm  his  disciples,  and  saith  unto  them.  Verily  I say 
unto  you.  That  p this  poor  widow  hath  cast  more  in, 

44  than  all  they  which  have  cast  into  the  treasury : for 
all  they  did  cast  in  of  their  abundance ; ^ but  she  of 
her  want  did  cast  in  all  that  she  had,  *■  even  all  her 
living. 


p Mt.lO.  42;  2 Cor. 
8.  1-3,  12. 

ch.  14.  8. 

r Deu.  24.  6 ; 1 
John  3.  17. 


nated  by  the  word  here  translated 
brass.  But  copper  is  said  to  have  been 
the  first  metal  that  was  wrought,  and 
was  early  used  for  money,  and  €eems 
to  be  generally  intended  by  the  word  in 
the  New  Testament.  The  word  also 
seems  to  have  been  used  as  a general 
term  for  money,  with  reference  doubt- 
less to  coins  of  the  lowest  value. 
Many  • « • rich  cast  in  much* 
Probably  not  copper  alone,  but  also 
silver.  It  would  seem  that  observers 
could  see  what  each  one  gave. 

42.  And  there  came,  etc.  Ra- 
ther, And  om  poor  widow  came.  Alone 
and  lonely,  she  arrests  the  attention  of 
observers ; possibly  calling  forth  S3’m- 
pathy  from  a few ; but  Jesus  regards 
her  with  admiration,  while  the  multi- 
tude of  donors  pass  her  unnoticed  or 
with  indifference.  Perhaps  one  of 
those  widows,  whose  property  had 
been  devoured  by  some  hypocritical 
scribe.  Threw  in  two  mites*  She 
cast  in  two^  when  she  might  have  re- 
served one  for  her  own  use.  This 
shows  how  her  whole  heart  was  for 
giving  all  to  God.  A mite  was  equal  to 
about  two  mills,  and  was  the  smallest 
coin  current  in  Palestine,  Luke  12  : 59. 
Mark  explains  to  his  Roman  readers 
that  two  mites  are  equal  to  a farth- 
ing (Matt.  5 : 26),  or  two-fifths  of  a 
cent.  In  the  Graeco-Roman  coinage  of 
Palestine  the  mite  and  farthing  were 
the  two  smallest  coins. 

43.  Jesus  called  his  disciples,  who 
were  near  at  hand,  and  directed  their 
attention  to  this  poor  widow,  and  es- 
pecially to  her  gift.  He  commenced 
with  the  solemn  and  authoritative  de- 
claration, Verily  I say  unto  you, 
with  which  he  announced  new  and  mo- 
mentous truths.  More  than  they 
all,  in  proportion  to  her  means  and 
in  the  sacrifice  that  she  made.  This 
Jesus  explains  in  the  next  verse.  The 
motives  of  the  contributors  are  not 
taken  into  comparison,  but  only  their 


gifts.  Yet  the  motive  of  the  poor 
widow,  in  her  circumstances  and  with 
our  Lord’s  commendation,  can  be 
easily  inferred.  It  was  in  her  case  a 
free-will  offering  to  God.  How  it  was 
in  the  cases  of  the  others  cannot  be  so 
decidedly  known  ; for  some  doubtless 
from  proper  motives  cast  in  their  gifts. 
Yet  from  the  character  of  the  leading 
classes,  very  justly  represented  by  the 
scribes  (vers.  38-40),  it  may  be  presum- 
ed that  a majority  of  those  casting  in 
much,  did  it  not  so  much  from  love  to 
God  as  from  love  of  human  praise. 

44.  For  all,  particularly  the  rich, 
with  whom  the  poor  widow  is  con- 
trasted in  vers.  41,  42.  Of  their 
abundance ; oat  of  their  excess, 
superabundance,  overflow.  But  she, 
in  contrast,  of  her  want,  out  of  her 
deficiency,  poverty.  The  two  exi)res- 
sions,  all  that  she  had,  and  even 
all  her  living,  or  rather,  her  whole 
living.,  explain  each  other.  She  gave 
all  the  money  she  had  at  that  time,  and 
all  she  had  to  live  upon,  at  least  for  that 
day.  Luke  (21  : 4)  more  briefly  says, 
“All  the  living  that  she  had.”  She 
would  fast  in  order  to  give.  She  felt 
what  she  gave,  they  did  not ; to  her  it 
was  real  self-denial,  but  not  to  them. 
In  love  she  devoted  all  to  God,  with 
stong  faith  in  his  providential  care. 

Some  very  improperly  apply  the  term 
mite,  or  widow’s  mite,  to  their  trifling 
contributions.  At  the  lowest  estimate 
a person  contributes  “ the  widow’s 
mite,”  only  as  he  gives  a whole  day’s 
income.  And  that  in  most  cases  would 
not  reach  the  poor  widow’s  self-denial, 
for  she  gave  “ out  of  her  want.” 


Remarks. 

1.  God,  who  bestows  all  our  gifts  and 
blessings,  has  a right  to  our  service, 
vers.  1,  2 ; James  1 : 17  ; 1 Pet.  4 : 7-11. 

2.  God’s  dealings  with  the  Jewish 


240 


MARK  XII. 


A.D.  30. 


nation  an  illustration  of  his  goodness, 
patience,  long-suffering  and  judgments 
toward  wicked  nations  and  individuals, 
vers.  1-8  ; Ps.  81  : 13-16 ; Ezek.  39:23; 
Heb.  1 : 1,  2 ; Jer.  7 : 25. 

3.  The  history  of  the  Jewish  people 
is  an  argument  for  human  depravity, 
vers.  2-8  ; Jer.  17  : 9 ; Acts  7 : 51,  52 ; 1 
Thess.  2 : 15,  16  ; Rom.  8 : 7,  8. 

4.  A church  should  be  of  God’s 
planting,  Separated  from  the  world, 
with  tower  and  every  part  well  manned, 
and  bringing  forth  fi  uitunto  God,  vers. 
1,  2 ; Eph.  2 : 19-22  ; 4 : 20-23  ; 5 : 7 ; 
Rom.  12  : 6-8 ; 1 Cor.  3 : 8,  9 ; 2 Cor.  6 : 
16-18;  John  15  : 16;  Col.  1 : 10. 

5.  Thegreater  the  privileges,  if  unim- 
proved, the  greater  the  guilt,  and  the 
more  awful  the  condemnation,  ver.  9 ; 
Matt.  23  : 34-38  ; Luke  12  : 45-48. 

6.  They  who  obstinately  reject  the 
offers  and  privileges  of  the  gospel  shall 
have  them  forever  taken  from  them, 
ver.  9 ; Prov.  1 : 24-32. 

7.  Let  those  to  whom  Christ  has  be- 
come a stone  of  stumbling  beware  lest 
he  become  a stone  of  condemnation  and 
unutterable  ruin,  ver.  9 ; Luke  2 : 34;  2 
Cor.  2 : 16. 

8.  Christ  the  rock  on  which  are  built 
our  hopes,  joys  and  full  salvation,  ver. 
10  ; 1 Cor.  10  : 4 ; 1 Pet.  2:8;  Matt.  16  : 
18;  Heb.  5:9;  12:2. 

9.  Christ  is  triumphant ; and  so  will 
his  cause  and  people  be,  however  dark 
and  foreboding  their  circumstances, 
vers.  10,  11 ; Eph.  4:8;  Rom.  8 : 37-39 ; 
Luke  12  : 32. 

10.  Many  have  had  their  consciences 
aroused,  but  continue  impenitent ; and 
in  many  an  aroused  conscience  only  be- 
gets greater  hatred  and  wickedness, 
ver.  12  ; 2 Cor.  2 : 16;  Acts  13  : 45. 

11.  Those  who  are  now  offended  at 
God’s  faithful  servants  for  preaching 
the  truth  would  have  joined  with  the 
scribes  against  Jesus,  ver.  12  ; John  15  : 
18-21. 

12.  How  great  the  opposition  of  the 
wicked  to  Christ ! Enemies  unite  in 
conspiring  against  him  ; play  the  hypo- 
crite and  act  as  his  friends;  acknow- 
ledge the  trutli  and  his  true  character 
with  evil  intent,  vers.  13,  14 ; Ps.  2 : 2 ; 
12:2;  55:21. 

13.  Hypocrisy  and  deceit  in  religion 
will  not  escape  the  detection  of  Christ, 
nor  his  withering  curse,  ver.  15 ; Isa. 
29  : 15,  16 ; Heb.  4 : 13. 

14.  Let  us  beware  of  partial  views  of 
truth  and  duty,  failing  neither  to  re- 


cognize our  duties  to  government  nor 
to  God,  vers.  15-17 ; Dan.  6 : 3,  10. 

15.  The  distinction  made  by  Jesus 
between  duties  to  God  and  to  govern- 
ment shows  that  the  two  are  in  har- 
mony, yet  not  to  be  mingled  together. 
The  church  and  state  should  be  distinct 
yet  hamonious,  vers.  16,  17 ; Rom.  13  ; 
7 ; 1 Pet.  2 : 13-17. 

16.  Civil  government  is  an  ordinance 
of  God,  and  all  of  its  lawful  require- 
ments ought  to  be  obeyed.  The  best 
citizen  will  make  the  best  Christian, 
ver.  17 ; Rom.  13  : 1-5 ; Acts  4 : 19 ; 
Dan.  4 : 27  ; 3 : 16-18. 

17. ^“  Nothing  is  more  likely  to  en- 
snare ministers  than  bringing  them  to 
meddle  with  controversies  about  civil 
rights,  and  to  settle  landmarks  between 
the  prince  and  the  subjects,  which  it  is 
fit  should  be  done,  while  it  is  not  at 
all  fit  that  they  should  do  it.” — Mat- 
thew Henry.  Vers.  14-17;  2 Tim. 
2 :4. 

18.  Men  in  every  lawful  station  have 
their  rights,  and  should  receive  all  due 
honor,  ver.  17  ; 1 Pet.  2 : 13-17. 

19.  If  there  come  a collision  between 
human  and  divine  law,  the  Christian’s 
duty  is  plain  : he  must  obey  God  rather 
than  man.  “ Julian  was  an  unbelieving 
emperor,  an  apostate,  a wicked  man, 
and  an  idolater.  Yet  Christian  men 
served  as  soldiers  under  him.  . . . 
When  the  emperor  wished  them  to 
worship  idols  or  burn  incense  to  them, 
they  preferred  honoring  God  before 
him.  But  when  he  said,  ‘ Draw  out  in 
order  of  battle,  march  against  that  na- 
tion,’ they  obeyed.  They  made  a dis- 
tinction between  their  eternal  Master, 
and  their  temporal ; yet  they  were  sub- 
missive to  their  temporal  master  for 
their  eternal  Master’s  sake.” — Augus- 
tine. Ver.  17 ; Dan.  3 : 16-18 ; 6 : 10  ; 
Acts  4 : 19,  20. 

20.  As  in  the  days  of  our  Savior,  so 
ever  since  have  infidels  and  opposers  of 
Christ  been  shifting  their  ground  of 
attack,  vers.  13,  18,  28 ; ch.  11  : 28. 

21.  The  object  of  infidels  and  op- 
posers  to  Christ  is  often  only  to  entan- 
gle Christians  with  difficulties.  Press 
them  with  plain  facts  and  evidences  of 
Christianity,  vers.  20-23  ; Acts  13  : 8-11. 

22.  Beware  of  imaginary  difficulties 
in  the  doctrine  of  a future  life,  and  of 
drawing  certain  conclusions  in  respect 
to  it  from  analogies  of  the  present  life, 
vers.  18-24;  1 Cor.  15  : 39^1,  51-^;  1 
John  3 : 2. 


A.D.  30. 


MARK  XIII. 


241 


23.  Tliorough  and  experimental  know- 
ledge of  Scripture,  and  just  conceptions 
of  the  power  of  God,  are  preventives  of 
error  in  regard  to  the  doctrines  of  re- 
vealed trutli,  ver.  24 ; Job  26  : 14 ; Ps. 
62  : 11 ; Jolin  5 : 39 ; Acts  17  : 11 ; 26  : 
8 ; 1 Cor.  1 : 25 ; 2 Tim.  3 : 15. 

24.  Christ  and  the  Scriptures  clearly 
teach  the  existence  of  angels,  ver.  25; 
Matt.  13  : 41 ; 24  : 31,  36  ; Ps.  8:5; 
Heb.  2 : 7,  9. 

25.  We  ma}^  reason  analogically  from 
the  condition  of  angels  in  regard  to  our 
future  state,  ver.  25;  Jud.  13  : 17-20 ; 
2 Sam.  14  : 20  ; Ps.  103  : 20 ; Heb.  12  : 
22 ; Rev.  12  : 7 ; 22  : 8,  9. 

26.  There  is  to  be  a resurrection  of 
the  body  from  the  dead,  ver.  26 ; John 
5 : 28,  29;  1 Thess.  4 : 16,  17. 

27.  There  is  a conscious  existence  be- 
tween death  and  the  resurrection,  ver. 
26;  Job  19  : 26,  27,  clearly  and  correct- 
ly rendered  by  Dr.  Conant,  Without  my 
flesh  I shall  see  God^  that  is,  separated 
from  my  body,  in  my  disembodied  state 
after  death,  Luke  16  : 22,  23  ; 23  : 43  ; 
2 Cor.  5:8;  Phil.  1 : 21-23. 

28.  The  resurrection  is  so  important 
in  man’s  future  existence,  and  essen- 
tial to  his  glorified  state,  that  the 
Scriptures  associate  it  with  his  whole 
future  life  and  immortality.  “ With- 
out the  body  man  has  not  his  whole 
full  life.”— Nast.  Ver.  26;  Luke  20  : 
36  ; Rom.  8 : 11,  23  ; 2 Cor.  5 : 4 ; 2 
Tim.  1 : 10. 

29.  In  the  establishment  and  defense 
of  any  doctrine,  our  first  appeal  should 
be  to  Scripture,  ver.  26 ; Isa.  8 : 20. 

30.  Seek  not  the  mere  letter  of  Scrip- 
ture, but  its  deep  and  spiritual  meaning, 
vers.  26,  27;  John  16  : 13;  1 Cor.  2 : 
10-16  ; 2 Cor.  3 : 6. 

31.  The  essence  of  true  religion  is 
holy  love,  vers.  28-31 ; Rom.  5 : 5 ; 13  : 
8,  10 ; 1 Cor.  13  : 1-3,  13  ; 1 John  4 : 
21. 

32.  The  duties  we  owe  to  God  and 
man  do  not  conflict,  but  rather  confirm 
and  support  each  other,  vers.  29-31; 
Matt.  22  : 40 ; Rom.  13  : 10. 

33.  The  ordinances  and  external  du- 
ties of  religion  have  their  place  and  are 
important,  but  they  should  only  be  the 
expressions  of  an  inward  and  more  im- 
portant service,  ver.  33 ; Rom.  10  : 9, 
10 ; 14  : 17 ; 1 Cor.  11  : 2,  23. 

34.  How  far  a person  can  go  in  re- 
ligion, and  not  be  a true  disciple  ! Ver. 
34 ; ch.  10  : 20,  21 ; John  12  : 42,  43. 

35.  Many  wonder  at  the  wisdom  of 


Christ,  and  feel  the  force  of  his  doc- 
trines, without  being  savingly  bene- 
fited, ver.  34  ; Acts  13  : 41. 

36.  What  think  you  concerning  the 
Christ  ? of  his  nature,  character,  work  ? 
What  is  he  to  thee?  Vers.  35-37; 
Rom.  9 : 5 ; 1 Cor.  1 : 23,  24 ; 15  : 25 ; 
Heb.  12  : 2,  3. 

37.  Jesus  recognized  the  old  Testa- 
ment Scriptures  as  written  b}^  inspira- 
tion of  God,  ver.  36  ; Luke  24  : 25-27. 

38.  The  doctrine  of  Christ’s  humnn- 
ity  and  divinity  is  taught  in  Scripture, 
and  explains  difficulties  which  would 
be  otherwise  insuperable,  vei’s.  36,  37 ; 
Matt.  1 : 23 ; John  1 : 1,  14 ; Phil.  2:6; 

1 Tim.  2:5;  Heb.  2 : 14-17. 

39.  A religion  that  seeks  a mere  out- 
ward appearance,  and  has  for  its  mo- 
tive the  applause  of  men,  is  not  only 
destitute  of  the  x^owerof  godliness,  but 
an  enemy  to  it  and  its  graces,  vers.  38, 
39;  Matt.  6 : 1,  5,  16  ; 2 Tim.  3 : 2-5; 

2 Pet.  2 : 3 ; 3 John  9. 

40.  A love  of  human  honors  and  flat- 
tering titles  is  unbecoming  a follower 
of  Jesus,  vers.  38,  39  ; Phil.  2 : 5 ; 1 Pet. 
5 : 5 ; 1 John  2 : 15. 

41.  Jesus  beholds  and  estimates  our 
offerings,  vers.  41-44  ; Matt.  6 : 19,  20  ; 
10  : 8 ; Acts  20  : 35  ; 2 Cor.  8 : 12. 

“ Jesus  unseen— but  who  all  hearts  can  see, 
Still  sits  and  overlooks  the  treasury  ! 

Cast  in  your  offerings  where  his  cause 
invites, 

Ye  rich  your  talents,  and  ye  poor  your 
mites. 

Render  to  God  the  things  that  are  his  due, 
He  gave  his  Son,  who  gave  himself  for 
you.”  Montgomery. 


CHAPTER  XHI. 

Jesus,  having  closed  his  ministry  to 
the  people,  leaves  the  temple,  and  con- 
tinues it  with  his  disciples.  In  this 
chapter  we  have  a remarkable  pro- 
phetic discourse,  which  has  been  vari- 
ously explained  and  justly  considered 
one  of  the  most  important  and  difficult 
in  the  New  Testament.  It  is  given 
most  fully  by  Matthew,  chapters  twen- 
ty-four and  twenty-five,  which  see  and 
compare  notes  ; also.  Author’s  “Har- 
mony of  the  Gosj^els,”  § 154. 

Three  events  appear  to  be  foretold  in 
this  chafffer : the  destruction  of  the 
temple  and  Jerusalem  by  the  Romans  ; 
the  second  coming  of  Christ  ; and  the 
end  of  the  world.  The  great  difficulty 
is  to  understand  the  relation  of  the 


242 


MARK  XIII. 


A.D.  30. 


Jesus  foretells  the  destruction  of  Jerusalem^  and  his 
second  coming. 

XIII.  AXD  ®as  lie  went  out  of  the  temple,  one  of  his  “Mt.  24.  l;  Lk.2l. 
disciples  saith  unto  him,  Master,  see  what  manner 


Feveral  portions  of  this  prophecy  to 
these  topics,  and  tlieir  relation  to  one 
another.  Some  hold  that  they  are  suc- 
cessively presented,  and  that  the  tran- 
sitions from  one  to  another  are  clearly 
marked.  They  are  not,  however,  agreed 
as  to  where  the  transitions  are.  Others 
suppose  a blending  of  topics,  in  which 
the  destruction  of  Jerusalem  is  made 
typical  of  the  end  of  the  world,  and 
that  this,  like  many  of  the  prophecies 
of  the  Old  Testament,  has  successive 
fulfillments.  So  far  as  need  be  these 
points  will  be  discussed  in  the  notes 
that  follow.  I suggest  the  following 
synopsis: 

I.  The  Occasion  of  the  Inquiry  and 
.Discourse : Jesus  foretelling  the  de- 
struction of  the  temple,  vers.  1,  2. 

II.  The  Inquiry:  When  shall  these 
things  be  ? And  what  the  sign  when 
they  are  about  to  be  accomplished  ? 
Vers.  8,  4. 

The  disciples  conceived  of  the  de- 
struction of  Jerusalem,  the  coming  of 
Christ,  and  the  end  of  the  world,  as 
simultaneous,  or  nearly  so. 

III.  The  Reply,  vers.  5-37. 

1.  Jesus  cautions  them  against  ex- 
pecting his  coming  before  the  gospel  is 
preached  in  all  the  world,  vers.  5-13. 
This  includes  cautions : 

a.  Against  being  deceived  by  false 
Christs,  vers.  5,  6. 

h.  Against  being  troubled  about  wars 
and  calamities,  wliich  are  not  indica- 
tive of  the  end,  but  are  only  the  be- 
ginning of  sorrows,  vers.  7,  8. 

0.  Against  themselves  in  persecution  ; 
persecution  itself  would  tend  to  for- 
ward the  gospel,  which  must  first  be 
preached  to  all  nations,  vers.  9,  10. 

Not  to  premeditate,  but  to  depend  on 
the  Holy  Spirit  in  making  their  de- 
fenses before  their  enemies.  He  that 
endureth  to  the  end  shall  be  saved,  vers. 
11-13. 

2.  The  destruction  of  Jerusalem,  with 
directions  as  to  what  they  should  then 
do,  and  a caution  against  expecting  him 
then,  vers.  14-23. 

a.  The  abomination  of  desolation  be- 
tokening the  destruction  of  Jerusalem, 
ver.  14. 


6.  The  disciples  are  instructed  to 
make  a precipitate  flight,  vers.  15,  >6. 

c.  The  unparalleled  sufferings  of  that 
time,  vers.  17-19. 

d.  Those  days  shortened  far  the  sake 
of  believers,  ver.  20. 

e.  Cautions  against  the  Christs  of  that 
day,  for  they  will  be  but  pretenders, 
vers.  21-23. 

3.  The  signs  and  the  time  of  his  com- 
ing, vers.  ^-27. 

a.  Terrific  phenomena  and  changes 
in  nature  after  the  Jewish  people  have 
endured  their  full  measure  of  suffering, 
vers.  24,  25. 

h.  The  Son  of  man  coming  in  the 
clouds  of  heaven,  ver.  26. 

4.  Attendant  circumstances  of  his 
coming,  ver.  27. 

5.  Returning  somewhat  in  his  dis- 
course, he  teaches,  by  an  illustration 
from  the  fig-tree,  how  to  judge  con- 
cerning the  time  of  those  things  which 
should  occur  in  that  generation,  and 
were  more  certain  than  the  established 
order  of  nature,  vers.  28-31. 

6.  But  of  the  time  of  his  coming, 
that  is  known  only  to  the  Father. 
Watchfulness  is  therefore  necessary, 
and  enforced  by  a case  of  a porter  left 
in  charge  of  his  master’s  house,  vers. 
32-37. 

Jesus  speaks  of  the  time  of  his  com- 
ing without  special  reference  to  the  de- 
struction of  Jerusalem,  whether  soon 
after  or  long  after  that  event.  “That 
day  and  hour”  (ver.  32),  the  time  of 
his  coming,  is,  however,  in  contrast  to 
“ these  things  ” (ver.  80),  the  calamities 
attending  the  destruction  of  Jerusalem. 
We  can  thus  see  the  reason  why  the 
early  disciples  expected  a speedy  re- 
turn of  our  Lord,  1 Thess.  4 : 15 ; 2 
Thess.  2 : 1-4. 

1,  2.  Jesus  leaves  the  temple  and 

FORETELLS  ITS  DESTRUCTION.  Matt. 

24  : 1,  2 ; Luke  21  : 5,  6.  Luke  omits 
the  fact  that  Jesus  now  left  the  temple. 
Mark  is  the  most  definite  in  his  state- 
ment. 

1.  As  he  Avent  out  of  the  tem- 
ple, taking  his  final  departure;  more 
clearly  expressed  by  Matthew  (24  : 1), 
“ And  Jesus  went  out  and  departed 


A.D.  00. 


MARK  XIII. 


243 


2 of  stones  and  what  buildings  are  here  ! And  Jesus 

answering  said  unto  him,  Seest  thou  these  great 
buildings  ? “ There  shall  not  be  left  one  stone  upon  " Lk.  19.  44. 

another,  that  shall  not  be  thrown  down. 

3 And  as  lie  sat  upon  the  mount  of  Olives  over 
against  the  temple,  Peter  and  James  and  John  and 


from  the  temple.”  It  was  now  toward 
evening,  Tuesday,  April  4th.  Temple 
here  is  the  whole  sacred  inclosure.  See 
on  ch.  11  : 11.  One  of  his  disci- 
ples, very  probably  Peter,  who  fre- 
quently acted  as  spokesman  for  the 
apostles,  Matt.  16  : 16 ; John  6 : 68. 
Hence  Matthew  could  say  “his  disci- 
ides.”  Mark  alone  vividly  gives  the 
exclamation.  Master  {Teacher),  see 
what  manner  of  stones  and  what 
buildings,  what  'manner  of  buildings  ! 
The  lamentation  over  Jerusalem,  and 
tlie  denunciation  against  her  (Matt.  23: 
37,  38),  may  have  led  the  disciples  to 
turn  his  attention  to  the  magnificence 
of  the  temple,  as  if  to  plead  for  its 
preservation,  Josephus  describes  the 
temple  as  built  of  white  marble,  its 
face  toward  the  east,  covered  over  with 
plates  of  gold,  appearing  in  the  dis- 
tance like  a mountain  covered  with 
snow,  with  its  gilding  dazzling  as  the 
rays  of  the  sun.  Some  of  its  stones 
were  forty-five  cubits  long,  five  high, 
and  six  broad.  (Joseph.  Jewish  Wai\  v. 
5.  6;  vi.  4.  1.)  Dr.  Robinson  speaks  of 
immense  stones  still  remaining  in  the 
wall,  one  of  which  measures  24  feet 
long,  6 feet  broad,  and  3 feet  high. 
Similar  stones  are  found  in  Baalbek, 
Lebanon,  measuring  63  and  64  feet 
each. 

2.  And  Jesus  answered,  etc. 
According  to  the  highest  critical  au- 
thorities, And  Jesus  said  to  him,  a 
]d)rase  so  often  used  bv  Mark,  ch.  1 : 
17  ; 4 ; 21,  24,  26,  30,  35,  etc.  Seest 
thou,  etc.  The  question  fixed  their 
whole  attention  for  the  moment  on  the 
great  buildings  of  the  temple,  and  pre- 
])ared  them  for  what  he  was  about  to 
say.  Notice  that  he  speaks  both  of  the 
building  and  the  stones,  ver.  1. 

There  shall  not  be  left  one 
stone  upon  another.  This  was 
fulfilled  foity  years  afterward,  A D.  70. 
Josephus  relates  that  Titus  tried  in 
vain  to  save  the  temple.  The  Jews 
themselves  first  set  fire  to  its  porticoes  ; 
after  which  one  of  the  Roman  soldiers, 
without  any  command,  threw  a burning 


firebrand  into  the  golden  window,  and 
soon  the  holy  house  was  in  flames. 
Titus  ordered  the  fire  to  be  extinguish- 
ed, but  his  command  was  not  obej^ed. 
The  soldiers  were  furious,  and  notliing 
could  restrain  them.  Thus,  eveii 
against  the  will  of  Caesar,  the  tem])le 
was  completel}’’  destroyed,  and  the 
prophecy  was  fulfilled.  After  the  city 
was  taken,  Titus  gave  orders  to  de- 
molish the  entire  city  and  temple,  ex- 
cept three  towers  and  part  of  the  west- 
ern wall.  The  rest  of  the  wall  was  laid 
so  completely  even  with  the  ground  by 
those  who  dug  it  up  from  the  founda- 
tion that  there  was  nothing  left  to 
make  those  believe  that  came  thither 
that  it  had  ever  been  inhabited.  (Jo- 
sephus, Jew,  War,  vi.  4.  5-7  ; vii.  1.) 
Later  still,  Terentius  Rufus,  an  officer 
in  the  arm}^  of  Titus,  ordered  the  site 
of  the  temple  to  be  furrowed  with  a 
plowshare.  Thus  nothing  was  left  but 
parts  of  the  massive  foundations,  which 
still  remain,  Mic.  3 : 12  ; Jer.  26  : 18. 

3,  4.  The  inquiry.  Matt.  24:3;  Luke 
21  : 7.  Luke  omits  the  fact  that  this 
occurred  on  the  Mount  of  Olives. 
Mark  alone  mentions  the  names  of 
those  making  the  inquiry. 

3.  And  as  he  sat  upon  the 
Mount  of  Olives.  Having  gone  to 
the  mount,  on  his  way  to  Bethany,  and 
sitting  down  there.  Concerning  this 
mount,  see  on  ch.  11  : 1.  Mark  alone 
states  that  he  sat  over  against  the 
temple.  ” I went  out  of  the  cit}', 
and  ascended  to  the  top  of  the  Mount 
of  Olives.  . . . Crossing  the  upper 

bridge  over  the  Kedron,  I followed  the 
middle  path  which  leads  over  the  hill, 
a little  to  the  left  of  the  garden  of 
Gethsemane.  When  about  half  wijy  uj) 
the  ascent  1 found  myself,  apparently, 
off  against  the  level  of  Jerusalem. 
Hence  Mark  is  perfectly  exact  when  he 
represents  the  Savior  as  being  ‘ over 
against  the  temple,  as  he  sat  upon  the 
Mount  of  Olives,’  and  foretold  the 
doom  of  the  devoted  city\” — Dr. 
Hackett,  Illustrations  of  Hcripture,  p. 
281.  It  is  a remarkable  fact  that  the 


244 


MARK  XIII. 


A.D.  30, 


4 Andrew  asked  him  privately  * Tell  ns,  when  shall  * Mt.  24. 3 ; Lk.  21. 
these  things  be  ? and  what  shall  he  the  sign  when  all 

these  things  shall  be  fulfilled  ? 

5 And  Jesus  answering  them  began  to  say,  yTake  ^5^0*. 

6 heed  lest  any  man  deceive  you : for  many  shall  come  * ’ es.  . . 
in  my  name,  saying,  I am  Christ ; and  shall  deceive 


siege  of  Jerusalem  began  on  this 
mount,  and  at  the  Passover,  the  time 
of  this  prophecy.  (Joseph.  JewishWar^ 
V.  2.  3 ; vi.  9.  3.) 

Mark  alone  mentions  Peter, 
James,  John  and  Andrew  as  the 

inquirers,  ch.  1 : 16-20  ; 3 : 16-18.  Mat- 
thew says  “ the  disciples.”  The  four 
asked  for  the  rest,  or  possibly  were  the 
only  earnest  seekers.  Privately* 
They  very  probably  came  first  to  Jesus 
and  asked  him,  the  rest  coming  up  and 
hearing  the  discourse. 

4.  When  shall  these  things  be, 
which  he  had  predicted  respecting  the 
destruction  of  the  temple,  ver.  2. 
What  shall  he  the  sign  ? What  is 
or  will  be  the  sign When  all  these 
things,  which  his  prediction  involved. 
They  conceived  of  the  destruction  of 
Jerusalem,  the  coming  of  Christ,  and 
the  end  of  the  world  or  the  present  dis- 
pensation, as  closely  connected.  Hence 
in  these  two  questions  we  have  the  three 
in  Matthew,  (1.)  “When  shall  these 
tilings  be  ? ” (2.)  “ What  is  the  sign  of 
thy  coming  ; and  (3)  of  the  end  of  the 
world?”  Shall  about  to  be  ful- 
filled, or  accomplished.  If  the  temple 
was  to  be  destroyed,  they  would  natu- 
rally expect  his  glorious  coming  imme- 
diately, when,  after  destroying  his  ene- 
mies, he  would  establish  a magnificent 
and  religious  kingdom,  Luke  24  : 21 ; 
Acts  1 : 6.  Such  brief  revelations  of 
such  great  and  terrible  events  arouse 
their  desire  for  more  definite  informa- 
tion. Hence  they  ask  for  the  time  of 
“these  things,”  and  the  sign  or  tokens 
of  “all  these  things.” 

5-37.  Our  Lord’s  reply.  Jesus 
wisely  says  nothing  about  a temporal 
kingdom,  but  describes  more  minutely 
the  destruction  of  Jerusalem  and  the 
signs  and  manner  of  his  second  glorious 
coming,  with  certain  cautions  against 
the  errors  to  which  they  would  be  ex- 
posed, Matt.  24  : 4-51  ; Luke  21  : 8-36. 
Matthew  is  the  fullest,  and,  in  addition 
to  what  is  parallel  in  this  chapter  and 
in  Luke,  gives  the  parables  of  the  Ten 
Virgins  and  the  Talents.  Yet  Mark  is 


in  some  places  more  vivid  and  circum- 
stantial. Notice  the  repeated  exliorta- 
tion,  “ Take  heed,”  vers.  5,  9,  23,  33, 
The  command  not  to  premeditate 
(ver.  11)  is  not  given  by  Matthew, 
though  the  thought  is  presented  by 
Luke  (21  : 14,  15). 

5-13.  Jesus  begins  his  reply  by 

CAUTIONING  THEM  AGAINST  EXPECTING 
HIM  BEFORE  THE  GOSPEL  IS  PREACHED  IN 
ALL  THE  WORLD.  Matt.  24  : 4-14 ; Luke 
21  : 8-18. 

5.  In  this  and  the  following  verse 
Jesus  cautions  them  against  false 
Christs.  A false  Christ  is  one  who  as- 
sumes to  take  the  place  or  act  the  part 
of  the  Messiah.  Began  to  say,  which 
Dr.  J.  A.  Alexander  aptly  says  “ is 
something  more  than  said.,  and  seems 
here  to  imply  that  what  he  said  was  not 
restricted  to  a single  topic,  that  he  first 
spoke  of  one  thing  and  proceeded  to  an- 
other. This  is  the  more  probable  be- 
cause our  Lord,  instead  of  beginning 
with  the  signs  or  premonitions  of  his 
second  coming,  as  many  seem  to  think 
he  does,  and  as  the  twelve  may  have 
expected,  begins  by  telling  them  what 
was  not  to  be  so  reckoned,  although 
apt  to  be  mistaken  for  the  signs  in 
question.”  Take  heed*  Be  on  your 
guard.  Often  repeated  in  this  chapter. 
See  preceding  paragraph  on  vers.  5-37. 
Lest  any  man  deceive  you.  Lest 
any  one  lead  you  astray.  This  shows 
the  cautionary  and  admonitory  nature 
of  the  first  portion  of  this  discourse, 
and  indeed  the  general  nature  of  the 
whole  discourse. 

6.  A reason  for  giving  the  preceding 
warning.  In  my  name*  Not  in  the 
name  of  Jesus,  but  of  the  Messiah, 
claiming  to  be  him,  or  to  represent 
him.  I am  Christ;  rather,  lam  7ie, 
“ I am  the  Christ,”  Matt.  24  : 5.  There 
were  many  such.  Josephus,  a Jew  not 
converted  to  Christianity,  but  an  eye- 
witness of  the  calamities  attending  the 
destruction  of  Jerusalem,  and,  to  a con- 
siderable extent,  an  actor  in  them,  has, 
in  his  account  of  the  Jewish  War,  given 
a striking  comment,  and  delineated  the 


A.D.  30. 


MARK  XIII. 


245 


7 many.  And  when  ye  shall  hear  of  wars  and  ru- 
mours of  wars,  * be  ye  not  troubled : for  such  things  * I’m.  3.  25. 

8 must  needs  be ; but  the  end  shall  not  he  yet.  For 
nation  shall  rise  against  nation,  and  kingdom  against 
kingdom : and  there  shall  be  earthquakes  in  divers 
places,  and  there  shall  be  famines  and  troubles. 

^ These  are  the  beginnings  of  sorrows.  “ Mt.  24.  8. 


wonderful  fulfillment  of  the  first  por- 
tion of  this  chapter.  He  speaks  of  the 
land  being  overrun  with  magicians,  se- 
ducers, and  impostors,  who  drew  the 
people  after  them  into  the  wilderness, 
promising  to  show  them  signs  and  won- 
ders. Thus  Theudas,  not  the  one  men- 
tioned Acts  5 : 36,  but  a later  one,  per- 
suaded a large  body  of  people  to  follow 
him  to  the  Jordan,  promising  to  divide 
the  river,  as  Elijah  and  Elisha  had  done 
of  old.  But  he  was  taken  prisoner  be- 
fore arriving  there,  and  belieaded.  An 
Egyptian  also  pretended  to  be  a prophet 
(Acts  21  : 38),  aud  deluded  thirty  thou- 
sand men.  (Joseph.  Antiq.  xx.  5.  1;  8. 
6;  Jewish  Wm\  ii.  13.  4,  5.)  After  the 
destruction  of  Jerusalem,  Bar  Cochba 
and  Jonathan  appeared,  and  almost 
every  age  since  has  witnessed  false 
Christs,  some  of  whom  have  claimed, 
in  oiie  sense  or  another,  to  be  our  Lord 
himself. 

7.  In  this  and  the  verse  that  follows 
Jesus  cautions  them  against  being  trou- 
bled with  wars  and  various  calamities 
which  should  come  upon  the  earth  and 
the  Jewish  nation,  supposing  them  to 
be  indicative  of  the  end,  when  tliey 
were  but  the  beginning  of  sorrows. 
Hear  of  wars  and  rumors  of  Avars. 
These  wars  must  be  such  as  to  be  a 
terror  to  Christians,  threatening  their 
nation  and  tlieir  homes.  The  wars  are 
to  be  regarded  as  cei  tain  and  actual  to 
them.  But  the  rumors  of  wars  Avould 
naturally  be  exaggerated,  confused,  and 
frightful,  and  hence  more  terrible  than 
Avar  itself.  There  were  numerous  agi- 
tations and  insurrections  in  the  Roman 
empire  previous  to  the  destruction  of 
Jerusalem,  in  Avhich  much  blood  Avas 
shed.  Also  in  Rome  itself  fotir  empe- 
rors, Nero,  Galba,  Otho,  and  Vitellius, 
came  to  violent  deaths  in  eighteen 
months.  Alford  refers  to  the  tlirce 
threats  of  war  against  the  Jews  by  Cali- 
gula, Claudius,  and  Nero.  When  this 
prediction  Avas  made  it  was  a time  of 
pence  throughout  the  Roman  empire. 

Be  ye  not  troubled,  etc.  Be  not 


confused,  agitated,  filled  Avith  alarm. 
The  reason  is  given  ; such  things  must 
take  ])laee,  but  the  end  of  the  world 
is  not  yet.  Some  suppose  end  of  tri- 
bulations is  here  meant ; but  it  is  more 
natural  to  refer  it  to  the  end  of  the 
world,  or  the  present  state  of  things, 
since  that  is  one  of  the  main  points  of 
his  discourse.  Besides,  as  Lange  re- 
marks, “the  end  of  the  calamities  is  the 
end  of  the  world,”  1 Pet.  4 : 7.  When 
it  is  remembered  hoAv  often  Christians 
have  regarded  Avars  and  great  national 
commotions  as  signs  of  the  coming  of 
Christ  and  the  end  of  the  Avorld,  it  ina}' 
be  seen  hoAV  wise  and  necessary  Avas  this 
caution  of  our  Savior.  These  things 
must  take  place ; they  are  in  the  divine 
plan,  but  the  end  is  not  yet;  therefore 
be  not  troubled,  but  patient,  hopeful, 
and  tranquil. 

8.  For.  The  calamities  mentioned  in 
the  pi'cceding  verse,  and  the  reason  for 
not  being  troubled  enlarged  upon. 
Nation  shall  rise  against  nation, 
and  kingdom,  etc.  Race  against 
race,  and  kingdom  against  kingdom. 
In  the  i)receding  vei-se,  Jesus  says  they 
shall  hear ; now  he  states  Avhat  Avill 
certainly  take  place.  There  shall  be 
great  national  struggles,  and  political 
revolutions.  “ There  were  serious  dis- 
turbances, (1)  Avhich  gave  rise  to  the 
complaint  against  and  deposition  of 
Flaecus,  and  Philo’s  work  against  him 
(A.D.  38),  in  which  the  Jews  as  a nation 
Avere  tlic  especial  objects  of  persecu- 
tion ; (2)  at  Seleucia,  about  the  same 
time  (Josephus,  Antiq.  xviii  9.  8,  9),  in 
which  more  than  fifty  thousand  Jews 
Avere  killed;  (3)  at  Janinia,  a city  on 
the  coast  of  Judea,  near  Joppa.  Many 
other  such  national  tumults  are  record- 
ed by  Josephus.” — Alford.  The  refe- 
rence here,  however,  must  not  be  con- 
fined merely  to  the  Jewish  people. 

Earthquakes.  A great  earthquake 
occurred  in  Crete  about  A.D.  46;  at 
Rome  in  51  ; in  Phrygia  in  53  ; in  Lao- 
dicea  in  60 ; in  Campania  in  58  ; at 
Jerusalem  in  67  (Joseph.  JewiJi  lEar, 


246 


MARK  XIII. 


A.D.  30. 


9 But  ^ take  heed  to  yourselves : for  they  shall  de-  Mt.  lo.  n,  18 ; 
liver  you  up  to  councils;  and  in  the  synagogues  ye  Kev. *2.  lo. 

shall  be  beaten:  and  ye  shall  be  brought  before 
rulers  and  kings  for  my  sake,  for  a testimony  against 
10  them.  And  the  Gospel  must  first  be  published  ® Mt.  54. 14. 
among  all  nations. 


iv.  4.  5.)  Pompeii  was  visited  with 
two  disastrous  earthquakes  about  63. 

Families*  Historians  speak  of  seve- 
ral famines,  in  different  parts  of  the 
world,  whicli  happened  in  the  reign  of 
Claudius  (A.D.  41-54),  one  of  whieh  was 
particularly  severe  in  Judea,  about 
44-47.  (Joseph.  Antiq.  xx.  2.  5;  5.  2.) 
Compare  Acts  11  : 28.  Suetonius  and 
Tacitus  speak  of  famines  about  this 
time.  There  was  also  a famine  in  Judea 
in  the  third  year  of  Nero’s  reign,  about 
A.D.  56. 

Troubles*  Commotions^  tumults. 
Mark  alone  gives  this,  and  it  is  omitted 
by  some  of  the  oldest  manuscripts. 
Josephus  records  many  insurrections 
and  tumults.  The  threat  of  Caligula 
to  put  his  image  in  the  temple  caused 
a great  commotion.  The  beginnings 
of  sorrows*  Not  the  end,  as  too 
many  will  be  ready  to  imagine,  but  the 
beginning  of  throes  or  birth-pangs ; 
often  applied  to  intense  sufferings 
which  precede  a change  for  better  or 
worse.  Rom.  8 : 22 ; 1 Thess.  5 : 3.  The 
death-pangs  of  the  present  state,  and 
the  birth-pangs  of  Christ’s  glorious 
kingdom,  Acts  3 : 21 ; Rom.  8 : 18-23. 

9.  Jesus  cautions  them  in  regard  to 
their  own  conduct  in  persecution. 
Persecution  will  tend  to  forward  the 
gospel,  which  is  to  be  preached  to  all 
nations.  But  take  heed  to  your- 
selves* Care  not  for  other  matters, 
bnt  look  to  yourselves  (2  John  8),  in  order 
to  guard  against  and  avoid  dangers 
which  shall  be  close  upon  you.  They 
would  be  in  danger  of  becoming  of- 
fended, disaffeeted  toward  the  cause  of 
Christ  (Matt.  24  : 10) ; or  their  love 
might  wax  cold  (Matt.  24  : 12) ; or  they 
might  trust  in  themselves  instead  of 
trusting  in  the  Spirit,  ver.  11. 

Councils;  not  to  the  council  (ch. 
14  : 55),  or  Sanhedrim,  which  was  the 
supreme  national  court  of  the  Jews ; 
but  to  councils  (without  the  article),  the 
lower  eourts.  Matt.  10  : 17.  Some  sup- 
pose them  to  be  the  courts  of  seven  es- 
tablished in  every  city,  in  conformity 
to  Deut.  16  : 18,  and  explained  by  Jo- 


sephus {Antiq.  iv.  8.  14).  Others,  that 
they  were  the  tribunals  connected  with 
the  synagogues,  commonly  known  as 
“ the  council  of  three,”  who  could 
punish  by  scourging.  Both  may  be  in- 
tended ; this,  however,  is  unimportant, 
sincci  the  idea  simply  is  that  they 
should  be  arraigned  before  courts  of 
justice. 

In  the  synagogues,  etc.  The 
most  literal  rendering  is.  Ye  shall  be 
beaten  into  the  syoiagogues^  which  some 
adopt.  After  the  trial  and  condemna- 
tion in  the  couneils,  they  would  be  led 
into  the  synagogues  or  public  assem- 
blies to  be  beaten.  But  fanaticism 
would  not  wait ; they  will  be  scourged 
on  the  way  thither.  But  a common 
and  I think  preferable  construction 
makes  the  words  mean.  Into  the  syna- 
gogues ye  shall  be  taken  and  beaten. 
Scourging  Avas  actually  inflicted  in  the 
assemblies  for  public  worship.  Com- 
pare Acts  5 : 40 ; 2 Cor.  11  : 24. 

Ye  shall  be  brought^  as  criminals. 
Rulers*  Governors.  For  a testi- 
mony, respecting  Christ  and  the  truth. 
Against  them,  to  them^  the  govern- 
ors and  kings.  Thus  by  means  of 
persecution  many  in  authority  would 
hear  the  gospel.  Paul  gave  his  testi- 
mony to  King  Agrippa  (Acts  26  : 1 ) and 
to  Caesar,  2 Tim.  4 : 16.  Compare  Acts 
4 : 8 ; 16  : 20 ; 22  : 30.  Persecution  in  the 
early  church  resulted  in  the  further- 
ance of  the  gospel.  Acts  8:4;  Phil.  1:12. 

10.  The  gospel  must  first  be 
published,  etc.;  jirst  be  preached 
among  all  the  natio7iSy  before  the  end, 
ver.  7 ; Matt.  24  : 14.  And  suffering 
and  preaehing  will  go  together.  This 
Avas  really  the  case,  so  far  as  the  world 
was  then  known,  in  the  apostolic  age, 
and  before  the  destruction  of  Jerusa- 
lem, Rom.  1 : 5,  8;  10  : 18;  15  : 24  ; 
Col.  1 : 6,  23 ; 2 Tim.  4 : 17.  The  gos- 
pel had  been  preached  as  far  as  Scythia 
on  the  north,  Ethiopia  on  the  south, 
India  to  the  east,  and  Spain  to  the  west. 
So  before  the  end  of  this  dispensation 
the  gospel  shall  be  made  known  to  all 
nations.  “The  universal  promulga- 


A.D.  30. 


MARK  XIII. 


247 


11  ^ But  when  they  shall  lead  yon.,  and  deliver  you  up, 
take  no  thought  beforehand  what  ye  shall  speak, 
neither  do  ye  premeditate : but  whatsoever  shall  be 
given  you  in  that  hour,  that  speak  ye : for  it  is  not 

12  ye  that  speak,  ® but  the  Holy  Spirit.  Now ‘‘the 
brother  shall  betray  the  brother  to  death,  and  the 
father  the  son ; and  children  shall  rise  up  against 
their  parents,  and  shall  cause  them  to  be  put  to 

13  death.  ^And  ye  shall  be  hated  of  all  men  for  my 
name’s  sake.  But  ^ he  that  shall  endure  unto  the 
end,  the  same  shall  be  saved. 


d Mt.  10.  19  ; Lk. 
12.  11 ; 21.  14. 


« Ac.  2.4;  4.  8,  31. 
f Mic.  7.  B;  Mt.  10. 
21;24.10;Lk.  21. 
IB. 

g Mt.24.  0;  Lk.21. 
17;  John  15.  18; 
17.  14. 

h Dan.  12.  12  ; Mt. 
10.  22;  24.  13; 
Rev.  2.  10. 


tion  of  the  gospel  is  the  true  sign  of 
the  end,  both  in  the  (narrow  and  re- 
stricted) sense  in  which  the  disciples 
put  the  question,  and  in  the  (wider  and 
universal)  sense  which,  in  the  Savior’s 
mind,  it  really  involved.” — Judge 
Jones.  The  end  of  the  Jewish  state 
and  the  destruction  of  Jerusalem  are 
typical  of  the  end  of  the  world,  or  the 
gospel  dispensation. 

11.  Jesus  cautions  them  against  trust- 
ing in  themselves  instead  of  the  Holy 
Spirit  in  their  defense  before  councils, 
governors  and  kings,  ver.  9.  Compare 
Matt.  10  : 19,  20.  Shall  lead  you 
and  deliver  you  up.  Rather,  lead 
you.,  delivenuy  you  up;  or,  with  the  Bible 
Union  version,  “Lead  you  away  to  de- 
liver you  up.”  Take  no  thought 
beforehand.  Take  not  thought,  etc. 
Be  not  unduly  solicitous,  be  not  anxi- 
ous, Matt.  0 : 25.  Neither  do  ye 
premeditate.  Let  your  defense  be 
extemporaneous.  Words  shall  be  given 
you  in  that  hour,  when  you  shall  be 
arraigned.  That  speak  ye  in  your 
defense.  See  Acts  4 : 8-12.  The  com- 
mand is  to  speak  only  what  should  be 
given  them  ; and  the  reason  is,  For 
It  is  not  ye  that  speak,  etc.  They 
should  be  specially  and  completely  un- 
der the  control  of  the  Holy  Spirit,  so 
that  they  would  be  as  instruments  in 
his  hands.  It  should  be  noted  that  this 
command  has  no  reference  to  preach- 
ing generally  without  any  forethought 
or  previous  i)reparation.  It  cannot  be 
used  to  support  any  such  practice. 
Read  the  direction  of  Paul  to  Timothy, 
“Give  attendance  to  reading,”  etc.,  I 
Tim.  4 : 18,  lb. 

12.  Noav.  And.  Jesus  enlarges  upon 
the  persecutions,  which  would  be  so 
severe  that  even  the  tenderest  relations 
of  life  would  not  form  a barrier.  Bro- 
ther would  betray,  deliver  up  (the 


same  word  so  translated  in  the  preced- 
ing verse)  to  the  magistrate  brother  ; 
the  father,  the  child  ; and  even  children 
would  rise  up  against  parents.  The  re- 
sult of  such  judicial  proceedings  would 
be  death.  Eaidy  church  history  shows 
the  fulfillment  of  these  int^dictions. 

13.  The  climax  of  hatred  ; universal, 
hy  all;  and  founded  on  their  relation 
to  Christ,  for  my  name’s  sake.  On 
account  of  their  attachment  to  me, 
and  because  they  bear  my  name.  Here 
do  we  see  why  Christians  have  been 
hated  and  persecuted  beyond  the  adhe- 
rents of  any  other  sect.  “Concerning 
this  sect  we  know  that  everywhere  it  is 
spoken  against,”  Acts  28  : 22.  “The 
friendship  of  the  Avorld  is  enmity  Avith 
God,”  James  4 : 4.  See  also  1 Pet.  2 : 
12;  3:16;  4:14.  Christianity  is  ex- 
clusive, and  therefore  Christians  were 
hated  by  both  Jews  and  Gentiles.  It 
proclaimed  salvation  through  Jesus 
alone.  The  Jewish  theocracy  Avas  su- 
perseded by  a siuritual  kingdom,  and 
all  that  was  indestructible  and  essen- 
tial to  man’s  duty  in  the  laAv  Avas  in- 
corporated in  the  gospel.  The  JeAv 
Avould,  of  course,  hate  a system  de- 
structive of  his  own,  and  one  which 
shut  him  out  of  salvation  except 
through  a hearty  reception  of  faith  in 
its  doctrines.  Pagans  tolerated  each 
other ; their  systems  of  religion  Avere 
local  and  limited  in  their  claims,  con- 
fined to  tribes,  nations,  and  countries. 
They  could  even  Avorship  each  other’s 
gods.  But  they  could  not  tolerate 
Christianity,  Avhich  proclaimed  itself  a 
universal  religion;  and  exclusive,  in 
that  it  was  the  only  true  religion  ; and 
exterminating,  in  that  it  condemned  all 
idolatry,  and  waged  Avar  with  all  other 
religions  as  embraced  in  the  kingdom 
of  darkness.  Pagans,  therefore,  hated 
Christians,  and  regarded  them,  in  the 


248 


MARK  XIII. 


A.D.  30. 


14  ^But  when  ye  shall  see  the  abomination  of  deso-  ' 24.  15;  Lk. 

lation,  ^spoken  of  by  Daniel  the  prophet,  standing  kDiin\27. 
^vhere  it  ought  not,  ("Uet  him  that  readeth  under-  ‘ Lam’,  i.  lO;  Eze. 
stand,)  then  let  them  that  be  in  Judaea  flee  to  the  3 

«Lk.  *21.’2r. 


language  of  Tacitus,  the  Roman  histo- 
rian, as  exercising  “enmity  to  the  hu- 
man race.”  The  doctrines  and  claims 
of  the  gospel,  which  are  so  repugnant 
to  the  human  heart,  aroused  the  hatred 
not  only  of  the  Jews  and  pagans,  but 
of  all  other  opposers  not  included  in 
these  two  classes. 

Jesus  adds  a comforting  assurance, 
and  encourages  them  with  the  prospect 
of  final  triumph.  But  he  that  en- 
dure th^  perseveres  and  continues 
faithful  unto  the  end  of  life,  which  is 
practically  the  end  of  the  world  to  the 
individual,  shall  he  saved,  fully, 
finally  and  eternally.  “The  end”  to 
every  believer  is  the  end  of  life,  1 Cor. 
1 : 8‘;  Heb.  3:6,  14  ; 6 : 11 ; Rev.  2 : 

10,  26.  He  shall  be  saved  from  sin  and 
all  its  consequences,  temporal  and 
eternal,  physical  and  spiritual.  “ ‘ En- 
during to  the  end  ’ is  the  proper  evi- 
dence of  the  reality  and  solidity  of  the 
Christian  profession  ; ‘ drawing  back 
unto  perdition’  exposes  the  want  of 
foundation.” — P.  Schaff.  It  is,  how- 
ever, worthy  of  notice  that  not  a single 
Christian,  so  far  as  is  known,  perished 
in  the  destruction  of  Jerusalem.  They 
escaped  to  Pella,  beyond  the  Jordan, 
where  they  remained  in  safety  till  after 
the  fall  of  the  city.  See  on  ver.  14. 
Their  deliverance  may  be  taken  as  an 
illustration  and  type  of  the  deliverance 
of  all  God’s  people  at  the  end  of  the 
world  and  at  the  judgment.  Luke  (21 : 
19),  who  omits  this  sentence,  gives  an- 
other in  keeping  with  it,  “In  your  pa- 
tience possess  ye  your  souls.” 

14-23.  Jesus  now  proceeds  to  speak 
definitely  of  the  destruction  of  Jeru- 
salem, and  to  answer  the  first  question 
of  the  disciples,  with  directions  as  to 
what  they  should  then  do,  and  with  a 
caution,  or  hint,  that  they  are  not 
TO  expect  the  second  coming  of 
Christ  at  that  time,  Matt.  24  : 15- 
28  ; Luke  21  : 20-24. 

14.  Abomination  of  desolation. 
Spoken  of  through  Daniel  the  prophet, 
Dan.  9 : 27 ; compare  Dan.  11  : 31  ; 12  : 

11.  These  words  were  supposed  by  the 
Alexandrine  Jews  to  refer  to  an  idol 
statue  of  Jupiter  Olympius,  erected  in 


the  temple  by  Antiochus  Epiphanes 
(B.C.  168),  when  for  three  years  and  a 
half  the  Jews  were  deprived  of  their 
civil  and  religious  liberties.  See  Apo- 
crypha, 1 Macc.  1 : 54 ; 6:7;  2 Macc. 
6 : 2.  Josephus  (Antiq.  x.  11.  7)  seems 
to  refer  this  prophecy  to  the  destruction 
of  Jerusalem.  The  dbommation  in  the 
original  Hebrew  refers  to  things  un- 
clean and  revolting,  and  especially  to 
objects  of  abhorrence  connected  with 
idols  and  idolatry.  The  desolation  is 
especially  applied  to  the  wasting  devas- 
tations of  war.  The  abomination  of  de- 
solation thus  naturally  refers  to  the  pro- 
fanations connected  with  the  devasta- 
tions of  heathen  conquest,  and  points 
unmistakably  to  the  destruction  of  Je- 
rusalem and  the  temple  by  Titus.  But 
what  particular  thing  or  event  in  this 
destruction  is  here  meant?  Some  refer 
it  to  the  eagles,  which  the  Romans  car- 
ried as  standards,  worshiped  as  idols, 
and  hence  were  an  abomination  to  the 
Jews.  The  standards  in  the  hands  of 
the  Roman  legions  besieging  the  holy 
city  foreshadowed  its  conquest  and  de- 
struction. This  view  is  supported  by 
the  fact  that  the  Roman  army  under 
Cestius  Gallus,  after  taking  a portion 
of  the  city,  A.D.  66,  withdrew,  and  thus 
gave  time  to  the  Christians  to  escape 
before  the  city  was  closely  invested  by 
Vespasian,  A.D.  68.  The  expression  of 
Luke  (21  : 20),  who  wrote  especially  for 
Gentile  readers,  also  favors  it : “ When 
ye  shall  see  Jerusalem  encompassed 
with  armies,  then  know  that  the  deso- 
lation thereof  is  nigh.”  Others,  how- 
ever, think  that  “ the  abomination  of 
desolation”  points  especially  to  the 
murders  committed  in  the  temple  b}’^ 
the  party  of  the  zealots,  who  occupied 
it  at  the  very  time  that  the  Roman  ge- 
neral, Cestius,  approached  the  city  aiid 
assaulted  it.  Such  pollutions  and  trage- 
dies in  the  temple  must  have  deeply 
impressed  Jewish  Christians,  and,  in 
connection  with  the  threatening  armies 
and  conquest  of  the  Romans,  must 
have  deepened  the  conviction  that  the 
end  of  the  city  and  its  temple  was  nigh. 
Still,  I think  that  the  quotation  from 
Luke  above,  shows  that  the  language 


A.D.  30. 


MARK  XIII. 


249 


15  mountains : and  let  him  that  is  on  the  housetop  not 
go  down  into  the  house,  neitlier  enter  therein^  to 

16  take  anything  out  of  his  house:  and  let  him  that  is 
in  the  field  not  turn  back  again  for  to  take  up  his 
garment. 

17  ®But  woe  to  them  that  are  with  child,  and  to  ° Lk.  21.  23;  23. 

18  them  that  give  suck  in  those  days  ! And  pray  ye 


here  refers  to  this  first  approaeh  and 
attack  of  the  Roman  armies,  with  their 
idolatrous  ensigns,  ready  to  desolate 
Jerusalem. 

Spoken  of  by  Daniel  the  pro- 
phet. This  clause  is  found  in  Matthew, 
but  should  be  omitted  here,  according 
to  the  best  critical  authorities.  Stand- 
ing Avhere  it  ought  not,  because  the 
place  was  holy,  as  Matthew  expresses 
it.  Some  would  refer  this  language  to 
the  wdiole  of  Palestine  ; but  this  is  too 
general.  Nor  is  it  necessary  to  limit  it 
to  the  temple ; for  it  may  properly  be 
applied  to  the  holy  city  and  its  pre- 
cincts, Matt.  4 : 5. 

Let  him  that  readeth  under- 
stand; consider,  give  heed  to,  and 
note  it.  This  is  a parenthetical  clause, 
uttered  probably  by  our  Savior,  being 
an  admonition  to  any  who  should  read 
this  prediction  of  Daniel.  Possibly 
there  is  some  reference  to  the  words  of 
the  angel  to  Daniel,  “ Know  therefore 
and  understand,”  Dan.  9 : 25.  Many 
su]ipose  the  clause  to  have  been  thrown 
in  by  the  evangelist,  intimating  the  near 
approach  of  this  sign.  But  why  should 
he  throw  it  in  for  his  Roman  readers  ? 
And  why  should  Matthew  use  the  same 
language  if  it  were  not  a part  of  the 
discourse  of  Jesus  ? Matt.  ^ : 15.  The 
omission  by  Luke  (21  : 20)  may  be  ex- 
plained by  the  fact  that  he  was  writing 
for  Gentile  readers,  giving  a brief  sy- 
nopsis of  the  discourse,  and  that  he 
gives  the  admonitory  and  significant 
clause,  “ Then  know  that  the  desolation 
thereof  is  nigh.”  The  disciples  are  in- 
structed to  make  a precipitate  flight 
then,  when  they  should  see  this  sign 
of  approaching  destruction.  Them 
which  be  in  Judea.  In  the  coun- 
try, towns,  and  cities  of  Judea.  Moun- 
tains. The  mountainous  regions  and 
highlands,  where  there  were  caves  af- 
fording a safe  retreat.  By  a singular 
providence  the  Roman  general  Cestius, 
after  taking  a portion  of  the  city,  with 
good  prospects  of  capturing  the  whole, 


withdrew  without  any  apparently  good 
reason.  This  gave  the  Christians  an 
opportunity  to  escape,  which  they  did, 
over  the  mountainous  region  to  Pella, 
and  other  places  east  of  the  Jordan, 
where  the  country  was  at  peace  with 
the  Romans.  Pella  was  on  the  northern 
border  of  Perea.  According  to  Euse- 
bius, the  historian,  the  Christians  were 
divinely  directed  to  flee  thither.  Com- 
pare Gen.  19  : 15-23. 

15.  They  were  to  flee  with  all  possible 
haste,  and  not  descend  into  their  houses 
to  collect  their  goods.  Housetop. 
Literally,  TJpo7i  the  house.  The  houses 
in  Palestine  were  flat-roofed,  and  com- 
municated with  each  other,  so  that  a 
person  might  proceed  to  the  city  walls 
and  escape  without  coming  down  into 
the  street.  Persons  would  naturally 
go  to  the  housetop  to  view  an  invading 
army.  Roofs  were  also  used  for  sleep, 
retirement,  prayer  or  recreation,  Luke 
12  : 3.  Jesus,  however,  may  have  re- 
ferred to  escaping  by  a stairway  lead- 
ing from  the  court  to  the  roof,  without 
entering  the  house.  The  stairway  land- 
ed “outside  the  house,  but  within  the 
exterior  court.  It  would  not  be  either 
agreeable  or  safe  to  have  the  stairs  land 
outside  the  inclosure  altogether,  and  it 
is  rarely  done,  except  in  mountain 
villages  and  where  roofs  are  little  used.  ” 
— The  Lmid  and  the  Book^  vol.  i.,  p.  52. 

16.  Their  precipitate  flight  is  also 
illustrated  and  further  enlorced.  He 
that  is  in  the  field,  and  consequent- 
ly dressed  for  the  field,  must  not  turn 
back  to  get  that  upper  garment  or 
cloak  which  he  would  only  need  for  a 
journey.  He  must  escape  without  his 
full  dress,  or  garment  at  home. 

17.  Woe  unto  them  . . . with 
child.  An  exclamation  of  pity,  with 
reference  to  both  Jewish  and  Christian 
females.  The  sufferings  of  both  would 
be  greatly  increased.  Flight  would  be 
far  more  difficult,  or  impossible. 

18.  And  pray.  Thus  teaching  them 
to  depend  entirely  upon  God,  and  to 


250 


MAKK  XIII. 


A.D.  30. 


19  that  your  flight  be  not  in  the  winter,  p For  in  those  ^ l>an.  9.  26;  12.  l; 

days  shall  be  affliction,  such  as  was  not  from  the  ^ 

beginning  of  the  creation  which  God  created  unto 

20  this  time,  neither  shall  be.  And  except  that  the 
Lord  had  shortened  those  days,  no  flesh  should  be 
saved  : but  for  the  elect’s  sake,  whom  he  hath 
chosen,  he  hath  shortened  the  days. 


seek  from  him  the  facilities  and  allevi- 
ating circumstances  which  would  be 
desirable  in  their  flight.  Prayer  is  in 
accordance  with  God’s  plans.  Win- 
ter. When  storms  are  frequent,  and 
roads  are  bad;  a season  unfavorable 
for  traveling,  and  especially  for  a hasty 
flight.  Dr.  Thomson  says  that  it  is  not 
easy  to  exaggerate  the  hardships,  and 
even  dangers,  which  traveling  parties 
encounter  at  this  season  of  the  year. 
Heavy  falls  of  snow  often  occur  during 
January  and  February.  Such  was  the 
case  in  1851,  when  twenty-tive  persons 
are  said  to  have  perished  from  the  cold 
at  Nazareth.  Cestius  (ver.  14)  with- 
drew from  Jerusalem  early  in  Novem- 
ber, A.D.  66.  The  final  siege  under 
Titus  took  place  in  the  spring  and  sum- 
mer, A.D.  70.  Matthew  (24 : 20,  correct- 
ly translated)  adds  “ nor  on  a Sabbath. ’’ 

19.  Jesus  foretells  the  unparalleled 
judgments  and  suiferings  of  the  time. 
Affliction ; those  days  will  be  a scene 
of  affliction,  or  distress.  Or,  those 
days  will  be  affliction  itself.  Accord- 
ing to  Josephus,  eleven  hundred  thou- 
sand perished  during  the  siege  at  Jeru- 
salem by  the  sword,  pestilence  and 
famine.  The  city  was  full  of  people, 
attending  the  Passover  festival,  when 
the  last  siege  under  Titus  commenced. 
Thousands  had  come  from  remote  parts 
of  the  earth,  not  only  to  attend  the 
festival,  but  to  assist  in  the  defense  of 
their  religion,  country,  liberties,  city 
and  temple.  Ninety  thousand  were 
taken  prisoners,  and  sold  into  perpe- 
tual bondage.  Besides,  during  the  war 
nearly  three  hundred  thousand  Jews 
perished  elsewhere,  in  addition  to  a 
vast  multitude  who  died  in  caves, 
woods,  comrnon-sewers,  banishment 
and  various  ways,  of  whom  no  compu- 
tation could  be  made.  Some  suppose 
that  Josephus  greatly  exaggerated  the 
number  of  sufferers.  Tacitus  gives  six 
hundred  thousand  as  the  number  with- 
in the  city  at  the  time  of  the  siege. 
Nothing  is  more  common  than  to  over- 


estimate large  gatherings.  But  mak- 
ing all  proper  allowance,  a vast  multi- 
tude perished,  in  whose  sufferings  our 
Lord’s  strong  language  found  a literal 
fullillrnent.  From  the  beginning 
of  the  creation^  the  things  created, 
Mark’s  strong  language  answering  to 
“ the  world  ” in  Matthew.  The  suffer- 
ings of  the  Jews,  for  so  short  a time 
(the  final  siege  lasted  five  months),  and 
for  so  confined  a space,  exceeds  any- 
thing in  the  known  history  of  the 
world.  The  prediction  in  Deut.  28  : 
53-57  was  literally  fulfilled.  The  lan- 
guage of  Josephus  is  noteworthy:  “I 
shall,  therefore,  speak  my  mind  here  at 
once  briefly,  that  neither  did  any  other 
city  ever  suffer  such  miseries,  nor  did 
any  age  ever  breed  a generation  more 
fruitful  in  wickedness  than  was  this, 
from  the  beginning  of  the  world.” 
And  again : “The  multitude  of  those 
that  therein  perished  exceeded  all  the 
destructions  that  either  men  or  God 
ever  brought  upon  the  world.”  {Jem- 
ish  Wm%  V.  10.  5 ; and  vi.  9.  4. ) When 
Professor  Gellert  was  sneeringly  asked 
by  the  skeptical  Frederick  the  Great, 
“What  do  you  think  of  he 

aptly  replied,  “What  does  your  Ma- 
jesty think  of  the  destruction  of  Jeru- 
salem ? ” 

20.  Jesus  intimates  that  those  days 
of  judgment  and  distress  shall  be  short- 
ened for  the  sake  of  those  among  the 
Jews  who  were  and  should  be  his  cho- 
sen followers.  No  flesh  be  saved. 
No  one  of  the  Jewish  nation.  The 
whole  nation  would  have  perished. 
For  the  elect’s  sake.  1 Pet.  1 : 1. 
For  the  sake  of  those  whom  God  had 
chosen  from  among  the  Jews  to  be  his 
people.  Compare  Gen.  18  : 23-33.  He 
hath  shortened  the  days;  rather, 
he  shortened  the  days^  in  his  divine  pur- 
pose, which  would  therefore  become 
an  actual  fact  in  history.  The  time 
from  the  first  siege  under  Cestius  to 
the  destruction  of  the  city  by  Titus 
was  four  years.  The  final  siege  lasted 


A.D.  CO. 


MARK  XIII. 


:5l 


21  ‘lAnd  then  if  any  man  shall  say  to  you,  Lo,  here  ** 

22  is  Christ ; or,  Lo,  he  is  there ; believe  Mm  not : for  • i • • 
false  Christs  and  false  prophets  shall  rise,  and  shall 

show  signs  and  wonders,  to  seduce,  if  it  were  possi- 

23  ble,  even  the  elect.  But  *■  take  ye  heed : behold,  I " 2 Pet.  3. 17. 
have  foretold  you  all  things. 


onl}"  about  five  months.  It  commenced 
in  April,  A.D.  70.  Tlie  daily  sacrifice 
ceased  for  want  of  priests  to  offer  it  on 
the  twenty-third  of  June,  and  from 
that  day  to  the  fourteenth  of  July  the 
last  death-struggle  took  place.  Then 
followed  plunder  and  destruction,  till 
the  whole  city  was  reduced  to  ashes, 
except  the  three  great  towers  on  the 
western  wall.  Titus  reeognized  divine 
help  in  taking  the  city,  and  confessed, 
“We  have  indeed  had  God  for  our  as- 
sistant in  this  war,  and  it  was  no  other 
than  God  who  ejected  the  Jews  out  of 
these  fortifications  ; for  what  could  the 
hands  of  men  or  any  machines  do  to- 
Avard  overthrowing  these  towers  ? ” 
(Josephus,  Jewish  Way\  vi.  9.  1.)  Al- 
ford, and  others,  notice  several  things 
Avhich  may  be  regarded  as  providential 
causes  in  shortening  the  siege  : (1.) 
Herod  Agrippa  had  begun  to  fortify  the 
walls  of  Jerusalem,  and  make  them,  as 
Josephus  says,  “ too  strong  for  all  hu- 
man power  to  demolish  ; ” but  was 
stopped  by  orders  from  Claudius,  A.D. 
4:3  or  43.  (2.)  The  Jews,  being  divided 
into  factions  among  themselves,  had  to- 
tally neglected  to  prepare  to  withstand 
a siege.  (3.)  The  magazines  of  grain 
and  other  provisions,  which,  according 
to  Josephus,  “ Avould  have  been  suffi- 
cient for  a siege  of  many  years,”  were 
burnt  just  before  the  arrival  of  Titus. 
(4.)  Titus  arrived  suddenly,  and  the 
Jews  voluntarily  abandoned  parts  of 
the  fortification.”  (Josephus,  Autiq. 
xix.  7.  2 ; Jewish  TFar,  v.  1.  4 ; vi.  8.  4. ) 

21.  In  this,  and  the  two  following 
Akerses,  Jesus  cautions  his  disciples 
against  false  Christs  and  false  prophets 
wliieh  should  arise  in  those  days. 
Then  ; at  the  time  of  these  sufferings, 
or  immediately  after.  Lo^  here  is 
Christ,  the  ChHst^  the  Messiah.  Be- 
lieve him  not*  Believe  not  Avhat  he 
says.  Jesus  Avas  not  to  come  in  this 
manner,  A^er.  26.  Neither  was  he  then 
to  come  personally,  vers.  24-27.  There 
Avas  danger  that  some  Jewish  Christians 
might  expect  Christ  to  come  to  deliv^er 
the  city  from  destruction.  At  the 


most  there  Avould  be  only  an  invisible 
and  impersonal  coming  then,  which 
would  be  in  judgments  upon  the  unbe- 
lieving race  and  their  wicked  city. 

22.  Jesus  further  affirms  that  there 

will  be  false  Christs,  those  who  pre- 
tend to  be  the  Messiah  ; and  false 
prophets,  false  teachers,  Avho  should 
show  signs  and  wonders,  Avork 
false  miracles.  They  would,  like  Simon 
Magus  (Acts  8 : 10),  lead  many  to  regard 
them  as  illustrious  instruments  of 
God’s  power.  If  possible,  implying 
til  at  it  is  impossible,  John  10  : 28,  29. 
Seduce  • • • even  the  elect. 

Lead  them  astray  ; seduce  them  from 
Christ  and  the  truth.  Compare  Acts 
21  : 38 ; 2 Thess.  2 : 9-12 ; 1 John  2 : 
18  ; Rev.  16  : 13,  14. 

These  impostors  were  numerous  be- 
fore and  after  the  destruction  of  the 
city.  Felix  (A.D.  53-60)  put  down 
false  prophets  and  false  Messiahs.  Ac- 
eording  to  Josephus,  they  persuaded 
many  “to  follow  them  into  the  Avilder- 
ness,  and  pretended  that  they  would 
exhibit  manifest  Avonders  and  signs, 
that  should  be  wrought  by  the  provi- 
dence of  God.”  They  deluded  the  peo- 
ple under  pretense  of  divine  inspira- 
tion.” So,  also,  during  the  siege  a 
great  number  of  false  prophets  pro- 
claimed that  the  people  “ should  Avait 
deliverance  from  God;”  and  just  be- 
fore the  burning  of  the  temple,  one  of 
them  made  a publie  proclamation  that 
“ God  commanded  them  to  get  upon 
the  temple,  and  that  they  should  re- 
ceive miraculous  signs  of  deliverance.” 
(Joseph.  Antiq.  xx.  8.  6;  Jewish  11  «r, 
ii.  13.  4;  vi.  5.  2.)  And  long  after  this, 
about  A.D.  135,  a false  Messiah  arose, 
who  called  himself  Bar  Cochevas,  or 
son  of  a star,  from  the  star  i)rophe- 
sied  by  Balaam.  He  performed  tricks 
of  legerdemain,  deluded  multiludes, 
among  whom  Avere  thi  ee  of  the  great- 
est rabbis,  and  raised  an  insuriection 
against  the  Roman  government,  Avhich 
Avas  i)ut  doAvn  Avith  great  bloodslied. 

23.  But  lake  ye  heed.  An  em- 
phatic admonition  in  the  original.  Do 


252 


MARK  XIII. 


A.D.  30. 


24  **  But  in  those  days,  after  that  tribulation,  the  sun 
shall  be  darkened,  and  the  moon  shall  not  give  her 

25  light,  and  the  stars  of  heaven  shall  fall,  and  the 

26  powers  that  are  in  heaven  shall  be  shaken.  * And 
then  shall  they  see  the  Son  of  man  coming  in  the 


* Dan.  7. 10;Zeph. 
1.  15;  Mt.  24.  29; 
Lk.  21.  25. 
t ch.  14.  62  ; Dan. 
7.  13,  14;  Mt.  16. 
2;  : 24.  30;  Ac. 
1.  11 ; 1 Thes.  4. 


16 ; 2 Thes.  1.  7,  10 ; Rev.  1.  7. 


ye  see  to  be  on  your  guard.  Behold 
is  not  in  the  original,  according  to  the 
highest  critical  authorities.  I have 
foretold  all  these  things.  Things 
is  not  in  the  original  To  be  forewarned 
was  to  be  forearmed.  As  I have  aifec- 
tionately  exercised  the  caution  to  fore- 
tell these  dangers,  so  do  j^ou  exercise  a 
like  caution  in  guarding  against  them. 
Mark  here  passes  over  something  re- 
garding the  manner  of  Christ’s  coming, 
Matt.  24  : 26-28. 

24-27.  Jesus  now  passes  to  the 

SIGNS  AND  THE  TIME  OF  HIS  COMING. 

Matt.  24  : 29-31;  Luke  21  : 25-28. 
Mark  is  the  briefest ; Matthew  the  most 
definite  ; Luke  the  most  indefinite. 

24.  But  in  those  days.  Indefinite, 
and  may  be  many  or  few — a long  or  a 
short  time.  After  that  tribulation. 
That  refers  back  to  the  preceding  dis- 
course ; those  points  toward  the  last 
events.  That  tribulation  or  afflictio7i  is 
not  necessarily  limited  to  the  destruc- 
tion of  Jerusalem  by  Titus,  but  may 
also  refer  to  the  trials  connected  with 
the  dispersion  of  the  Jews.  The  lan- 
guage in  Matthew,  “ the  tribulation  of 
those  days,”  seems  to  refer  to  these 
sufferings,  extending  till  “the  fullness 
of  the  Gentiles  come  in.”  About  A.D. 
135,  Jerusalem  was  captured  again,  in 
consequence  of  an  insurrection  under 
Bar  Cochevas,  which  brought  most  ter- 
rible sufferings  upon  the  Jews,  who 
were  utterly  driven  out  from  the  land 
of  their  fathers.  (See  on  ver.  22.)  A 
temple  of  Jupiter  was  then  erected  on 
the  site  of  the  Lord’s  house.  After- 
ward, A.D.  635,  the  mosque  of  Omar 
was  built  upon  the  same  site.  If  we 
may  conceive  of  Daniel’s  prophecy, 
concerning  the  abomination  that  made 
desolate,  having  repeated  fulfillments, 
we  might  place  its  final  reference  to 
this  last  event,  and  also  suppose  it  to 
mark  the  commencement  of  his  pe- 
riods of  1260,  1290,  and  1335  years. 
The  distress  of  the  Jews  still  continues, 
and  Jerusalem  is  still  trodden  under 
foot  by  the  Gentiles.  Let  it  be  noted 


that  those  days,  as  presented  by  Mark, 
comes  after  that  tribulation. 

The  sun  shall  be  darkened  and 
the  moon,  e'tc.  This  language  may 
be  taken  figuratively  to  mean  great  ca- 
lamities and  revolutions  among  the  na- 
tions of  the  earth,  after  the  manner  of 
Hebrew  prophecies,  Isa.  13  : 10  ; Ezek. 
32  : 7 ; Joel  3 : 15.  Wordsworth  ap- 
plies it  to  the  church  : “ The  solar  light 
of  Christ’s  truth  shall  be  dimmed,  the 
lunar  orb  of  the  church  shall  be  ob- 
scured by  heresy  and  unbelief,  and 
some  who  once  shone  brightly  as  stars 
in  the  firmament  of  the  church  shall 
fall  from  their  place.”  All  this  is  true  ; 
but  it  is  doubtful  whether  all  of  these, 
and  similar  passages  from  the  Old 
Testament,  are  to  be  taken  figuratively. 
It  is  better  to  take  this  language  of  our 
Lord  literally,  especially  as  what  fol- 
lows in  regard  to  his  coming  must  be 
taken  literally.  See  on  ver.  26.  The 
meaning  is,  that  terrific  phenomena  and 
changes  in  nature  shall  occur  in  those 
days  after  the  Jewish  people  shall  have 
endured  their  measure  of  suffering. 
There  shall  be  darkness,  as  during  the 
crucifixion  or  our  Savior  (ch.  15  : 33) 
and  in  the  plague  of  Egypt  (Exod.  10  ; 
22,  23) ; appearances  of  falling  stars 
(ver.  25),  or  the  shooting  of  meteors  ; 
and  the  powers  and  the  forces  of  na- 
ture, the  elements  of  the  heavens,  shall 
be  shaken,  agitated  and  convulsed 
like  the  waves  of  the  sea,  Heb.  12  : 26. 
The  powers  that  are  in  heaven 
are  referred  by  some  to  the  sun,  moon 
and  stars;  but  as  these  had  just  been 
mentioned,  it  is  better  to  understand 
the  words  as  above. 

26.  Jesus  here  speaks  of  his  second 
coming.  The  coming  of  Christ  is  spoken 
of  elsewhere  as  actual  and  visible.  Acts 
1 : 9,  11 ; 1 Thess.  4 : 16 ; 2 Thess.  1 ; 
8 ; 2 Pet.  3 : 10,  12  ; Jude  14 ; Rev.  1 : 
7,  In  harmony  with  these  plain  de- 
clarations, I take  this  passage  in  its 
natural  and  literal  meaning,  and  can 
see  no  sufficient  reason  for  departing 
from  it.  Then,  when  these  wonder- 


A.D.  30. 


MARK  XIII. 


253 


27  clouds  with  great  power  and  glory.  And  then  shall 
he  send  his  angels,  and  shall  gather  together  his 
elect  from  the  four  winds,  from  the  uttermost  part 
of  the  earth  to  the  uttermost  part  of  heaven. 

28  “ Now  learn  a parable  of  the  fig  tree ; When  her  “ 

branch  is  yet  tender,  and  putteth  forth  leaves,  ye  ' * 

29  know  that  summer  is  near : so  ye  in  like  manner, 

when  ye  shall  see  these  things  come  to  pass,  ^know  *^^20^ 

30  that  it  is  nigh,  even  at  the  doors.  Verily  I say  unto 
you,  that  this  generation  shall  not  pass,  till  all  these 


fill  phenomena  snail  have  been  seen, 
vers.  24,  25.  Mark  omits  the  state- 
ment, that  all  the  tribes  of  the  earth 
shall  mourn,  which  Matthew  gives,  eh. 
24  : 30.  Son  of  man  9 the  Messiah, 
now  in  humiliation,  tlien  in  his  exalta- 
tion ; see  on  eh.  2 : 10.  Coming  in 
the  clouds*  In  clouds^  witliout  the 
article.  As  he  ascended.  Acts  1 : 9. 
Not  merely  in  ordinary  clouds,  but  such 
as  anciently  attended  the  divine  pre- 
sence, Exod.  16  : 10;  19  : 18  ; Dan,  7 : 
13.  With  great  power,  with  the 
actual  possession  of  it;  and  glory,  a 
visible  display  of  his  power  aud  majesty, 
Ps.  68  : 17 ; Acts  7 : 55. 

27.  Jesus  foretells  the  attendant  cir- 
cumstances of  his  coming. 

Then  shall  he  send  his  angels. 
Angels  are  elsewhere  described  as  at- 
tending Christ  at  his  coming  and  active 
at  the  judgment,  Matt.  13  : 41,  49.  They 
shall  gather  together  to  him,  as  their 
great  and  common  center,  his  elect, 
his  chosen  followers,  2 Thess.  2 : 1 ; 1 
Thess.  4 : 16,  17.  From  the  four 
winds.  From  every  quarter,  and 
from  the  remotest  places  under  heaven, 
Deut.  4 : 32 ; Ezek.  37  : 9.  From  the 
uttermost  part,  etc.  A strong  ex- 
pression, From  end  of  earth  to  end  of 
heaven.  From  the  whole  visible  crea- 
tion, wherever  the  elect  are  found. 
This  gathering  will  be  for  safety,  for 
the  enjoyment  of  Christ’s  presence, 
and  for  glorious  rewards.  Then  will 
follow  the  gathering  of  the  wicked  for 
punishment.  Compare  Rev.  20  : 4,  5, 
12-15.  See  at  this  point  Luke  21  : 28. 

28-31.  Returning  somewhat  in  his 
discourse,  Jesus  teaches,  by  an  illus- 
tration FROM  THE  FIG-TREE,  HOW  TO 
JUDGE  CONCERNING  THE  TIME  OF  THOSE 
THINGS,  WHICH  SHOULD  OCCUR  IN  THAT 
GENERATION,  and  Were  more  certain 
than  the  established  order  of  nature, 
Matt.  24  : 32-35  ; Luke  21  : 29-33.  The 


three  accounts  present  very  slight  dif- 
ferences. See  the  analysis  at  the  be- 
ginning of  this  chapter,  5 and  6. 

28.  Now  learn  a parable  of,  etc. 
Rathei’,  from  the  fig-tree  learn  the  para- 
ble which  illustrates  the  circumstances 
and  signs  preceding  “ these  things  ;” 
learn  the  illustration  which  the  fig-tree 
affords.  Fig-trees  abounded  on  the 
Mount  of  Olives,  where  Jesus  was  now 
discoursing.  Is  yet  tender  ; rather, 
is*  already  become  tender.  Ye  know 
that  summer  is  near.  “ On  my 
first  arrival  in  the  southern  part  of 
Syria,  near  the  end  of  March,  most  of 
the  fruit-trees  were  clothed  with  foliage 
and  in  blossom.  The  fig-tree,  on  the 
contrary,  Avas  much  behind  them  in  this 
respect ; for  the  leaves  of  this  tree  do 
not  make  their  appearance  till  compara- 
tively late  in  the  season.  ...  As 
the  spring  is  so  far  advanced  before  the 
leaves  of  the  fig-tree  begin  to  appear 
(the  early  fruit,  indeed,  comes  first),  a 
person  may  be  sure  when  he  beholds 
this  sign,  that  summer  is  at  hand.” — 
Dr.  Hackett,  Illustrations  of /Seripture^ 
p.  141.  See  on  ch.  11  : 13. 

29.  Ye  shall  see  these  things 
come  to  pass,  or  coming  to 
which  he  had  told  them  in  his  discourse, 
])articularly  those  described,  verses  7, 
8,  14.  It  is  nigh.  Especially  the  de- 
struction of  Jerusalem,  which  he  had 
foretold  in  his  last  public  discourse  to 
the  Jews,  Matt.  23  : 36-38,  and  referred 
to  by  the  words  these  thingsiu  the  fourth 
verse  of  this  chapter.  The  illustration 
can  also  be  applied  to  the  coming  of 
Christ  and  the  end  of  the  world.  If 
they,  or  his  followers,  to  whom  he 
spoke  through  them,  should  observe 
the  signs  described  in  verses  24,  25, 
then  they  would  know  that  his  coming 
and  the  end  are  at  hand. 

30.  This  generation.  That  pre- 
sent generation.  All  these  things. 


254 


MAEK  XIIL 


A.D.  30, 


31  tilings  be  done.  Heaven  and  earth  shall  pass  away; 

but  y my  words  shall  not  pass  away.  ^ Is.  40. 8 

32  But  of  that  day  and  that  hour  knoweth  no  man, 
no,  not  the  angels  which  are  in  heaven,  neither  the 


The  these  things  of  verse  4,  connected 
with  the  destruction  of  Jerusalem.  All 
these  things  are  in  contrast  to  that  day  in 
ver.  32,  which  refers  exclusively  to  the 
coming  of  Christ.  Thus  Jesus  passes, 
in  verses  30,  32,  from  one  event  to  the 
other,  the  former  being  typical  of  the 
latter. 

Another  explanation  makes  this  gene- 
ration to  mean  those  who  know  and  ob- 
serve these  signs,  the  generation  of  his 
followers  who  shall  be  living  when  these 
signs  occur,  lii  which  case  it  could  ap- 
ply to  both  the  fall  of  Jerusalem  as  a 
type,  and  Christ’s  coming  to  judgment 
as  an  antitype. 

Others  maintain  that,  according  to 
Hellenistic  Greek,  this  generation  may 
mean  this  race^  ov  family  of  people.  Ac- 
cording to  which  view  our  Savior  says, 
This  race  or  Jewish  people  shall  not 
pass  away  till  all  these  things  just  fore- 
told be  accomplished.  The  first  view  is 
preferable.  The  destruction  of  Jerusa- 
lem occurred  about  forty  years  after- 
ward, within  the  lifetime  of  many  then 
iiving.  If,  however,  we  give  a double 
or  extended  meaning  to  these  things^  we 
must  give  a corresponding  extended 
meaning  to  this  generation.  Be  done. 
Are  accomplished  or  done.  To  say  with 
some,  “ are  in  course  of  fulfillment,  or 
begin  to  be  fulfilled,”  is  grammatically 
incorrect. 

31.  Jesus  had  just  announced  the 
preceding  declaration  with  the  authori- 
tative and  solemn  clause,  “ Verily  I 
say  unto  you.”  He  now  affirms  most 
emphatically  that  his  words  shall  be 
certainly  accomplished.  Heaven  and 
earth  shall  pass  away.  Even  these 
which  have  been  so  generally  regarded 
as  firm  and  unehangeable,  Ps.  89  : 37  ; 
Jer.  33  : 25.  Even  these  shall  be 
changed,  and  give  place  to  the  new 
heaven  and  new  earth,  2 Pet.  3 : 11-13. 
This  is  in  harmony  with  the  deductions 
of  science.  My  words,  in  general, 
and  what  I have  spoken  at  this  time. 
Shall  not  pass  away.  Cannot  at 
any  time  prove  to  be  false,  or  fail  of 
their  aceomplishment.  They  are  in- 
fallible, and  more  certain  than  the  es- 
tablished order  of  nature,  Isa.  40  : 8; 
51  : 6 ; 1 Pet.  1 : 24,  25. 


32-37.  Concerning  the  time  of  his 

SECOND  COMING  ; THE  CONSEQUENT 
NECESSITY  OF  WATCHING.  Matt.  24  ; 
36-51  ; Luke  21  : 34-36.  There  is 
very  little  in  common  in  these  three 
aceounts.  Each  evangelist,  in  this 
portion  of  the  discourse,  seems  to  have 
seized  upon  points,  similar  but  differ- 
ent. Luke  omits  reference  to  the  time 
of  his  coming,  but  gives  exhortations 
to  watchfulness.  The  accounts  of  Mat- 
thew and  Mark,  when  taken  together, 
show  the  different  illustrations  by 
vvhich  Jesus  enforced  the  necessity 
and  duty  of  watching.  In  Matthew  we 
have  the  case  of  the  thief,  the  faithful 
servant  and  his  reward,  and  the  un- 
faithful servant  and  his  punishment. 
In  Mark,  the  case  of  the  porter  and  the 
servants.  Luke  guards  against  the 
heart,  without  parabolic  illustration. 

32.  But  of  that  day  and  that 
hour.  But  of  that  day  or  hour  ; the  exact 
time  of  his  second  coming.  The  ex- 
pression that  day  or  hour  is  emphatic, 
and  in  contrast  to  these  things  in  ver. 
30.  He  has  just  been  speaking  par- 
ticularly of  the  time  of  those  tilings, 
the  destruction  of  Jerusalem  and  the 
temple,  which  had  first  led  to  their 
questions  and  to  this  discourse.  N o w he 
turns  to  that  other  day,  the  time  of  his 
coming,  concerning  whieh  they  had 
also  asked.  KnoAveth  no  man,  ete. 
Knoweth  no  one^  not  even  the  angels^  who, 
being  in  the  presence  of  God  and  con- 
stantly doing  his  bidding,  might  be 
supposed  to  know.  Neither  the  Son. 
This  is  given  by  Mark  alone.  Jesus 
spoke  in  respect  to  his  human  nature. 
As  a man  he  increased  in  wisdom  and 
Required  knowledge  (Luke  2 : 52),  and 
was  ignorant  of  the  exact  time  of  his 
coming.  His  human  soul  was  neces- 
sarily finite  and  progressive.  He  exer- 
cised human  emotion  (John  11  : 35), 
prayed  (Luke  6 : 12),  and  depended  on 
divine  influence,  John  3 : 34 ; Luke  22  : 
42t44.  As  “the  Son,”  in  his  media- 
torial character,  he  was  in  a state  of 
voluntary  humiliation  (Phil.  2 : 7),  and 
of  subjection  to  the  Father  (Heb.  5 : 
5-8  ; 10  : 5-7).  The  progress  of  his 
manhood  must  have  been  correspond- 
ingly limited.  Hence,  though  mysteri- 


A.D.  30. 


MAKK  XIII. 


255 


33  Son,  but  the  Father.  * Take  ye  heed,  watch  and  ^t.  24.  42 ; 25 . 

34  pray:  for  ye  know  not  when  the  time  is.  the  21.’  34;*  Ko.  13! 

Son  of  man  is  as  a man  taking  a far  journey,  who  11 ; 1 Thes.".5.  g. 
left  his  house,  and  gave  authority  to  his  servants,  ^ 12’ 

and  to  every  man  his  work,  and  commanded  the  ’ " ’ ^ 


ous,  our  faith  should  not  be  staggered 
because  he  neither  knew  the  time  nor 
was  he  commissioned  to  make  it 
known. 

•The  following  paragraph  on  this  verse 
from  Dr.  A.  Hovey’s  recent  work,  God 
with  Us^  is  worth  pondering  : 

‘‘This  language  appears  at  first  sight 
to  deny  that  Christ  knew  in  any  sense, 
even  in  his  higher  nature,  the  time  of 
the  last  day.  But  what  if  Jesus,  acting 
as  mediator  between  God  and  man, 
must  apprehend  by  the  faculties  of  his 
human  soul,  as  well  as  by  his  higher 
nature,  whatever  he  taught  ? And  what 
if  the  powers  of  his  human  soul,  though 
strengthened  by  the  grace  of  the  Holy 
Spirit  given  without  measure,  had  thus 
far  been  in  quest  of  more  profitable 
truth,  and  had  not  so  much  as  craved 
a knowledge  of  the  date  in  question  ? 
So  that  speaking,  as  he  ever  did,  in  his 
mediatorial  capacity,  Christ  had  not  a 
knowledge  of  that  hour  ? It  is  surely 
conceivable  that  such  was  the  law  of 
his  action,  and  that,  While  the  fact  of 
his  higher  nature,  being  truly  God,  and 
therefore  omniscient,  was  revealed  to 
the  faculties  of  his  human  soul,  and 
could  therefore  be  affirmed  by  him 
as  a theanthropic  being,  the  particu- 
lars of  that  omniscience  were  only 
apprehended  by  his  human  faculties  in 
part,  even  as  the}^  were  needed  for  his 
Messianic  work.  In  a certain  sense,  to 
be  sure,  his  knowledge  was  unrestrict- 
ed, infinite — even  as  Peter  felt  when  he 
exclaimed,  ‘ Lord,  thou  knowest  all 
things,  thou  knowest  that  1 love  thee,’ 
and  as  Christ  was  assured  when  he  said, 
‘The  Father  loveth  the  Son,  and  show- 
eth  to  him  all  things  which  he  himself 
doeth.’  Ills  higher  nature  was  omnisci- 
ent, but  the  lower  was  not.  Yet  even  this, 
the  lower,  was  never,  it  maybe  confi- 
dently affirmed,  in  ignorance  of  what 
pertained  to  the  work  of  any  hour  or  mo- 
ment of  tlie  Savior’s  life.  The  divine  was 
ever  in  communication  with  the  human, 
giving  it  light  for  every  emergency;  and 
the  human  was  ever  absorbed  in  its  prop- 
er work,  untroubled  about  curious  ques- 
tions or  events  in  the  distant  future.” 


But  the  Father.  God  only  knew 
the  time,  and  hence  Jesus  could  only 
have  known  it  in  his  divinity.  It  was 
one  of  those  things  which  God  had  ap- 
pointed by  his  own  authority,  and  was 
not  intended  for  men  to  know.  Acts  1 : 
7.  This  verse  is  a strong  statement  that 
the  time  was  kept  a profound  secret  in 
the  counsels  of  God. 

33.  Watchfulness  enforced  from  this 
uncertainty  of  the  time  of  his  coming. 
Watch.  Be  awake  and  on  your  guard 
against  danger.  For  ye  know  not, 
etc.  Ignorance  of  the  time,  a reason  for 
watchfulness.  The  same  reason  will 
apply  to  death  and  the  judgments 
which  are  coming  on  the  earth.  We 
should  watch  since  we  know  not  when 
their  time  is. 

34.  Jesus  enforces  constant  watch- 
fulness from  the  case  of  a porter  left  in 
charge  of  his  master’s  house.  For 
the  Son  of  man  is.  These  words 
added  by  our  translators  are  unneces- 
sary. The  thought  is  easily  supplied. 
The  time  and  the  consequent  necessity  of 
watching  are  as  in  the  case  of  a man, 
etc.  Taking  a far  journey.  Awaij 
frmn  his  people^  or  absent  in  foreign 
lands.  The  idea  of  distance  is  indefi- 
nite : it  may  have  been  near  or  far  off. 
Who  left  ...  and  gave.  Having 
left  . . . and  given.  And  after  ser- 
vants should  be  omitted,  according  to 
the  highest  critical  authorities.  To 
every  man.  To  each  one  of  his  ser- 
vants. They  had  authority  according 
to  their  various  stations  to  manage  his 
affairs  while  absent,  and  with  this  au- 
thority was  individual  work  or  labor. 
This  may  remind  us  of  the  parable  of 
the  Talents  given  by  Matthew  (eh.  25 : 
14-30).  To  the  porter,  or  doorkeeper, 
was  the  special  injunction  to  Avatch, 
to  be  vigilant,  and  on  the  lookout  for 
his  return.  The  porter’s  office  required 
him  to  be  watching  for  any  approach- 
ing the  house  and  to  receive  them  in  a 
becoming  manner.  The  porter  aptly 
represents  the  ministers  of  the  gospel, 
who  are  Christ’s  watchmen  to  his 
churches,  Ileb.  13  : 17  ; Ezek.  33  : 7 ; 
2 Tim.  2 : 15  ; 1 Pet.  5 ; 2-4. 


256 


MARK  XIII. 


A.D.  30, 


35  porter  to  watch.  ^ Watch  ye  therefore : for  ye  know  ” Mt.  24.  42, 44. 
not  when  the  master  of  the  house  cometh,  at  even, 

or  at  midnight,  or  at  the  cockcrowing,  or  in  the 

36  morning : ® lest  coming  suddenly  he  find  you  sleep-  ® Pro.  24.  33,  34 ; 

37  ing.  ‘^And  what  I say  unto  you  I say  unto  all,  <1^^^12*41144 
Watch. 


35.  Watch  ye  therefore,  as  this 
porter  should  watch,  for  ye  are  porters 
in  my  house,  and  for  the  same  reason, 
that  ye  know  not  when  I,  the  master 
of  the  house,  may  come.  The  appli- 
cation of  the  illustration  is  brief  and 
vivid.  The  disciples  are  at  once  ad- 
dressed as  if  they  were  porters,  left  in 
charge  of  their  Master’s  house.  At 
even.  According  to  the  Roman  cus- 
tom, the  Jews  now  divided  the  night 
into  four  watches  of  about  three  hours 
each.  Jesus  in  popular  language  refers 
to  these  divisions  of  the  night.  At  even- 
ing^ from  sunset  to  nine  o’clock;  at 
midnight,  from  nine  to  twelve ; at 
the  cockcrowing,  from  twelve  to 
three  ; in  the  morning,  from  three 
to  sunrise.  See  on  ch.  6 : 48. 

36.  Jesus  intimates  an  additional 
reason.  He  had  enforced  watchfulness 
from  their  ignorance  of  the  time ; and 
with  this  still  in  mind  he  adds  the 
thought  of  his  coming  suddenly. 
That  he  will  come  suddenly  is  recorded 
by  Matthew  (24  : 44).  Sleeping,  ne- 
gligent and  inactive,  disobedient  to  his 
command,  and  unprepared  to  meet 
him. 

37.  Jesus  makes  the  command  gene- 
ral. Unto  you;  my  apostles.  Unto 
all,  believers,  to  all  my  followers  of 
every  age.  Watch.  Be  awake,  be 
vigilant.  The  great  practical  lesson  of 
this  discourse. 

Matthew  in  the  twenty-fifth  chapter 
continues  this  discourse,  giving  the 
parables  of  the  Ten  Virgins,  and  the 
Talents,  and  closing  with  a graphic  de- 
scription of  the  final  judgment. 


Remarks. 

1.  Earthly  temples,  however  costly, 
are  of  no  religious  worth  without 
spiritual  worship.  They  are  doomed 
if  the  Lord  has  departed  from  them, 
vers.  1,  2 ; 1 Sam.  4 : 21  ; Jer.  7 : 3, 
4,  14. 

2.  The  true  glory  of  a church  does 
not  consist  in  its  house  of  worship  or 


its  outward  arrangements,  but  in  the 
faith  and  piety  of  its  members,  vers.  1, 
2;  Eph.  5 : 27 ; Rev.  3 : 7-10,  14-18. 

3.  Earthly  structures  are  temporal ; 
God’s  cause  and  truth  are  eternal,  ver. 
2;  Sam.  2 : 15-17  ; Ezek.  21  : 27  ; Matt. 
16  : 18 ; 2 Cor.  4 : 18  ; 1 Pet.  1 : 23-25. 

4.  In  the  study  of  prophecy  we 
should  seek  the  guidance  of  Christ  and 
his  Spirit,  and  not  go  beyond  the  word 
of  the  Lord,  vers.  3,  4,  14;  Luke  24  : 
15-27,  45;  2 Pet.  1 : 19;  Rev.  1 : 3. 

5.  We  should  guard  against  false 
leaders,  and  trust  only  in  Jesus  as  the 
true  Messiah,  vers.  5,  6 ; Jer.  29  : 8,  9; 
Acts  20  : 30 ; Eph.  5:6;  Col.  2 : 8 ; 2 
Thess.  2 : 3. 

6.  National  convulsions,  conflicts, 
and  disasters,  while  they  are  the  begins 
ning  of  sorrows  to  the  wicked,  are  in- 
strumental in  advancing,  purifying  and 
consummating  Christ’s  kingdom,  vers. 
7,  8 ; Hag.  2 : 6,  7 ; Rom.  8 : 19-23. 

7.  Persecutions,  defections  from  the 
faith,  false  teachers,  and  decrease  of 
love  amid  abounding  iniquity,  are  to  be 
expected,  and  should  lead  us  to  trust 
in  Christ,  and  persevere  unto  the  end, 
vers.  9-13;  Heb.  10  : 39;  James  5 : 
7-11 ; 1 Pet.  4 : 12,  13 ; Rev.  2 : 10. 

8.  The  gospel,  if  received,  is  a wit- 
ness of  the  power  of  God  unto  salva- 
tion ; but  if  rejected,  it  is  a witness  of 
the  righteousness  and  justice  of  God  in 
final  condemnation,  ver.  9 ; ch.  16  : 16  ; 
Acts  10  : 36;  2 Cor.  2 : 16 ; 1 John  5 : 
9-12. 

9.  Missionary  operations  are  but  car- 
rying out  the  will  of  Christ,  ver.  10  ; ch. 
16  : 15. 

10.  Christians  should  count  the  cost 
and  expect  the  hatred  and  opposition  of 
the  wicked,  vers.  11-13 ; John  15  : 17-21 ; 
Gal.  4 : 29. 

11.  The  word  of  God  is  not  bound 
though  they  who  preach  it  are  perse- 
cuted, imprisoned  and  put  to  death, 
vers.  10-12 ; 2 Tim.  2 : 9,  19. 

12.  The  most  dangerous  temptations 
and  the  bitterest  opposition  often  come 
from  unconverted  relatives.  “Faith 
and  love  unite  even  strangers  ; unbelief 


A.D.  30. 


MARK  XIV. 


257 


and  hate  break  the  closest  ties  of  na- 
ture.”— Quesnel.  Ver.  12;  Matt.  10: 
85,  36. 

13.  Through  much  tribulation  we 
must  enter  into  the  kingdom  of  God. 
Patient  perseverance  will  be  crowned 
with  final  salvation,  ver.  13;  Acts 
14  : 22  ; Heb.  3 : 14  ; Rev.  2 : 10. 

14.  We  should  mark  in  history  the 
abomination  of  desolation  and  the  de- 
struction of  Jerusalem,  and  behold  in 
them  a testimony  to  the  truth  of  Christ, 
ver.  14 ; Rev.  1 : 2,  3 ; John  14 : 29. 

15.  We  should  live  in  constant  readi- 
ness, so  that  if  called  to  escape  dangers 
which  may  threaten  Christians  or  the 
church,  we  may  do  so  at  once,  vers.  14- 
16 ; Gen.  19  : 17 ; Prov.  22  : 3 ; Luke 
17  : 31,  32. 

16.  In  connection  with  prayer,  it  is 
not  only  right,  but  also  our  duty  to  use 
means  for  our  own  personal  safety,  vers. 
14-16  ; Gen.  32  : 13-20 ; Acts  27  22-25, 
31,  43,  44. 

17.  It  is  right  to  pray  that  the  sea- 
sons and  the  weather  may  be  favora- 
ble to  us  in  all  Christian  enterprises 
and  undertakings,  ver.  18  ; James  5 : 
17,  18. 

18.  The  judgments  of  nations  in  this 
world  foreshadow  the  judgment  of  in- 
dividuals in  the  world  to  come,  vers. 
17-19. 

19.  Christians  are  the  salt  of  the 
earth,  on  whose  account  the  calamities 
of  men  and  nations  are  limited  and  re- 
strained, ver.  20 ; Gen.  18  : 23-33  ; Isa. 
1 : 9. 

20.  We  are  not  to  believe  a teacher 
merely  because  he  can  produce  great 
phenomena.  The  sorcery  of  ancient 
times,  the  witchcraft  and  spiritualism 
of  modern  days,  have  done  this,  vers. 
21,  22;  Lev.  19  : 31 ; 20  : 6 ; Isa.  8 : 19, 
20  ; Acts  8 : 9-12;  13  : 8 ; 1 John  4 : 1. 

21.  Let  us  give  special  heed  to  the 
prophetic  words  and  warnings  of  the 
Lord  Jesus,  the  faithful  and  true  wit- 
ness, ver.  23  ; Rev.  1 : 5;  3 : 14;  1 Thess. 
5 : 6. 

22.  Though  heaven  and  earth  be 
visited  with  fearful  phenomena,  fore- 
boding the  coming  of  Christ,  yet  amid 
the  sorrows  of  tlie  nations,  Christians 
may  rejoice  and  feel  secure,  vers.  24- 
27;  Luke  21  : 28 ; 2 Tim.  2 : 19. 

23.  The  safety  of  believers  is  in  Chri.st. 
Not  one  of  them,  at  Ids  second  coming, 
shall  be  forgotten  ; not  one  be  lost,  ver. 
27;  1 Thess.  4:14-17;  2 Pet.  2:9; 
3 : 13. 


24.  Let  us  be  as  wise  in  perceiving 
the  signs  of  the  spiritual  world  as  ()f 
the  natural,  and  be  prepared  for  the 
coming  of  the  Lord  either  in  death, 
judgments,  or  the  clouds  of  heaven, 
vers.  28,  29 ; Matt.  16  : 1-3. 

25.  Nothing  can  be  more  certain  than 
the  coming  of  Christ,  and  the  fulfill- 
ment of  his  word,  vers.  30,  31 ; Isa.  54  : 
10 ; Luke  16  : 17 ; 1 Pet.  1 : 24,  25 ; 2 
Pet.  1 : 19 ; 3 : 9,  10. 

26.  It  is  best  for  us  to  be  ignorant  of 
the  time  both  of  our  death  and  of 
Christ’s  coming,  ver.  32  ; Acts  1 : 7. 

27.  Watchfulness  is  a trait  of  a faith- 
ful disciple,  and  will  be  gloriously  re- 
warded, vers.  35-37 ; 1 Thess.  5 : 5-7 ; 
Rev.  2 : 7,  11,  17,  26  ; 3 : 5,  12,  21. 

28.  We  should  watch,  pray  and  work 
till  Jesus  comes.  “ Would  you  have  my 
Master  find  me  idle  ? ” was  a frequent 
saying  of  Calvin,  toward  the  end  of 
life,  when  his  friends  would  have  him 
work  less  on  account  of  his  health. 
Vers.  34-37;  2 Pet.  3 : 11-14. 


CHAPTER  XIV. 

With  the  last  chapter  Mark  closes  his 
account  of  the  prophetic  ministry  of 
Jesus.  In  this  he  proceeds  to  the  sacri- 
ficial work  of  Jesus.  The  conspiracy 
of  the  Jewish  rulers  against  him  ; the 
anointing  at  Bethany,  and  the  engage- 
ment of  Judas  to  betray  him  ; the  pre- 
paration for  the  Passover,  its  actual 
celebration,  the  pointing  out  the  trai- 
tor, and  the  institution  of  the  Lord’s 
Supper ; his  departure  to  the  Mount  of 
Olives,  and  his  predictions  concerning 
the  scattering  of  the  Twelve  and  the 
fall  of  Peter  ; his  agony  in  Gethsemane 
and  his  betrayal ; his  arraignment  be- 
fore Caiaphas  and  the  Sanhedrim,  and 
the  three  denials  of  Peter,  form  the 
topics  of  the  chapter. 

1,  2.  The  Jewish  rulers  conspire 
TO  KILL  Jesus.  Matt.  26  : 1-5 ; Luke 
22  : 1,  2.  Matthew  is  the  fullest,  and, 
in  addition  to  the  other  accounts,  re- 
lates our  Lord’s  final  and  definite  an- 
nouncement of  his  crucifixion.  Luke 
is  briefest  and  most  in^definite. 

1.  After  two  days*  Equivalent 
indeed  to  two  days  before  the  Passover, 
but  also  pointing  from  the  close  of  the 
preceding  discour.«e,  whicli  was  spoken 
late  on  Tuesday,  or  early  on  Wednes- 
day, that  is,  in  the  evening  after  the 
sunset  of  Tuesday.  It  must  be  remem- 


258 


MARK  XIV. 


A.D.  30, 


TJie  Jewish  rulers  conspire  against  Jesus  ; the  anointing 
at  Bethany  ; Judas  engages  to  hetray  Jesus, 

XIV.  AFTER  ® two  days  was  the  feast  of  the  passover,  e Mt.  26. 2 ; Lk.  22. 
and  of  unleavened  bread.  And  the  chief  priests  i;  John  12.  2; 
and  the  scribes  sought  how  they  might  take  him  by 
2 craft,  and  put  him  to  death ; but  they  said,  Not  on 
the  feast  day^  lest  there  be  an  uproar  of  the  people. 


bered  that  the  Jews  reckoned  the  day 
as  beginning  at  sunset.  The  feast  01 
the  passover,  and  of  unleavened 
bread.  Rather,  The  passover  and  the 
feast  of  unleavened  breads  the  whole  oc- 
cupying eight  days,  and  sometimes 
called  the  “feast  of  the  passover” 
(Luke  2 : 41),  and  sometimes  “ the 
feast  of  unleavened  bread,”  Luke 
22  : 1. 

The  Passover  was  instituted  in  com- 
memoration of  God’s  passing  over  (for 
this  is  the  meaning  of  the  word)  or 
sparing  the  Hebrews  when  he  destroyed 
the  first-born  of  the  Egyptians.  On 
the  tenth  day  of  the  month  Abib 
(Exod.  13  : 4),  or,  as  it  was  afterward 
called,  Nisan  (Esth.  3 : 7),  answering 
most  nearly  to  our  month  of  April,  a 
male  lamb  or  kid,  without  blemish, 
was  selected.  On  the  fourteenth  day 
of  Nisan,  it  was  slain  in  the  temple, 
between  the  two  evenings  of  three 
and  six  o’clock.  In  the  evening,  the 
beginning  of  the  fifteenth  day,  the 
paschal  supper  was  eaten  by  not  less 
than  ten  nor  more  than  twenty  persons. 
Bitter  herbs  and  unleavened  bread  were 
to  be  eaten  with  it,  and  all  was  done 
orginally  with  haste,  standing,  with 
loins  girt,  their  feet  shod,  and  their  staff 
in  liand.  The  standing  posture  and  the 
apparent  readiness  for  a journey  was  at 
length  discontinued.  The  Jewish  year 
was  reckoned  from  this  month,  and 
John  marks  the  various  stages  of 
Christ’s  public  ministry  by  the  Pass- 
over,  John  2 : 13,  23 ; 4 : 45 ; 5 : 1 ; 6 : 
4;  11  : 55.  The  civil  commencement 
of  their  year  began  six  months  later. 

In  the  New  Testament,  the  word  pass- 
over  is  applied  to.the  paschal  lamb  (ver. 
12  ; Luke  22  : 7) ; to  the  paschal  supper^ 
including  the  lamb  (vers.  12,  14  ; Matt. 
26  : 17 ; Luke  22  : 11, 15 ; Heb.  11  : 28) ; 
and  to  the  paschal  festival  of  unleaven- 
ed bread,  Luke  2 : 41;  22  : 1 ; John  2 : 
13 ; 6 : 4,  etc.  Here  the  word  more 
strictly  refers  to  the  paschal  supper. 


For  further  on  the  Passover  see  on 
ver.  18. 

With  the  paschal  supper  began  the 
feast  of  unleavened  breads  which  lasted 
seven  days.  See  Exod.  12  : 1-20,  34, 
39 ; Lev.  23  : 5-8 ; Num.  9 : 1-5 ; Dent. 
16  : 3.  See  further  on  ver.  12. 

The  chief  priests  and  scribes. 
Members  of  the  Sanhedrim,  the  highest 
court  of  the  Jews.  See  on  ch.  1 : 22 
and  on  ch.  8 : 31.  These,  as  Matthew 
tells  us,  assembled  in  the  court  of  the 
high-priest,  who  was  Caiaphas,  and 
consulted  together.  Sought  how, 
by  what  means,  they  might  take 
him  by  craft,  ov  fraud.  They 

had  witnessed  his  power  and  had  been 
overcome  by  him,  both  before  and  in 
the  view  of  the  people.  They  were 
afraid  to  undertake  it  openly,  lest  lie 
should  be  rescued  by  the  people,  or 
they  should  be  still  more  humiliated  in 
the  presence  of  the  people.  Their 
only  hope  of  seizing  him  and  putting 
him  to  death  was  by  fraud.  Judas  had 
not  yet  made  his  proposal.  Put  him 
to  death ; as  an  official  act.  This  oc- 
curred probably  in  the  night  after 
Tuesday  or  morning  of  Wednesday, 
April  5th. 

2.  But  they  said.  According  to 
the  best  manuscripts.  For  they  said. 
We  see  the  need  of  craft  and  of  de- 
ferring the  execution  of  their  plans. 
Not  on  the  feast  day.  Rather, 
Not  at  the  feast.,  the  whole  festival  of 
seven  days,  during  which  time  the 
vast  multitude,  amounting  sometimes 
to  two  millions,  were  gathered  at  Jeru- 
salem. They  were  afraid  of  an  uproar 
or  tumrdt  of  the  people;  they  say  no- 
thing of  the  sacredness  of  the  feast. 
That  they  regarded  such  result  very 
probable,  is  seen  from  a more  exact 
translation,  lest  there  shall  be  an  uproar. 
They  hoped  to  carry  out  their  plans 
the  better  after  the  feast,  when  the 
people  had  gone.  But  this  determina- 
tion of  the  Sanhedrim  was  changed  by 


A.D.  30. 


MARK  XIV. 


259 


3 ^And  being  in  Bethany  in  the  house  of  Simon  the  ^ 

leper,  as  he  sat  at  meat,  there  came  a woman  having  ^ 37  ’ ’ 
an  alabaster  box  of  ointment  of  spikenard  very 
precious ; and  she  brake  the  box,  and  j)oured  it  on 


the  treacherous  proposal  of  Judas,  as 
will  be  presently  related. 

3-9.  The  Supper  and  the  anoint- 
ing AT  Bethany.  Matt.  26  : 6-13  ; John 
12  : 2-8.  The  three  evangelists  evi- 
dently relate  the  same  event,  with 
merely  the  variations  of  independent 
narrators.  The  anointing  related  in 
Luke  7 : 36-50  is  altogether  different 
from  this  in  time,  place,  and  circum- 
stances. That  took  place  much  earlier, 
in  Galilee,  probably  in  the  vicinity  of 
Nain  ; this  at  Bethan}",  just  before  the 
Crucitixion.  The  one  at  the  house  of 
Simon  the  Pharisee  ; the  other  at  the 
house  of  Simon  the  leper.  That  both 
were  named  Simon  is  not  strange  in  a 
country  where  that  name  was  very 
common.  There  were  even  two  Simons 
among  the  apostles,  ch.  3 : 16-19. 

3.  In  Bethany*  See  on  ch.  11  : 1. 
The  time  of  this  supper  has  been  much 
discussed.  From  John  12  : 1 it  appears 
that  Jesus  came  to  Bethany  six  days  be- 
fore the  Passover,  on  Friday,  about  sun- 
set (see  on  ch.  11  : 1),  and  from  Luke 
21  : 37  we  learn  that  during  the  week 
Jesus  was  wont  to  spend  the  days  in  the 
city,  and  the  nights  at  or  near  Bethany. 
Hence,  the  supper  might  have  occurred 
upon  any  one  of  these  evenings.  Ac- 
cording to  John,  it  seems  more  natural 
to  place  it  about  twenty-four  hours  after 
his  arrival,  on  the  evening  of  Saturday, 
a common  time  for  supper.  But,  ac- 
cording to  Matthew  and  Mark,  it  would 
seem  that  it  could  not  have  occurred 
earlier  than  two  days  before  the  Pass- 
over.  They  both  relate  the  supper  as 
the  occasion  which  led  to  the  treachery 
of  Judas,  ver.  10.  The  language  in 
Matt.  26  : 14,  tlmi  loent  Juda^^  connects 
his  visit  to  the  chief  priests  immedi- 
ately with  the  supper.  As  the  Sanhe- 
drim iiad,  two  days  before  the  Pass- 
over,  probably  Wednesday  morning, 
resolved  not  to  put  Jesus  to  death  till 
after  the  feast,  this  visit  of  Judas  must 
have  occurred  later  on  Wednesday,  or 
early  on  Thursday.  The  supper,  then, 
might  have  taken  place  on  the  evening 
of  Tuesday,  after  his  final  discourse  in 
the  temple,  and  on  the  Mount  of  Olives, 
or  on  Wednesday  evening,  after  spend- 


ing the  day  in  retirement  in  Bethany. 
The  latter  seems  the  more  natural  con- 
clusion, when  we  remember  how  much 
Jesus  did  on  Tuesday,  and  that  Wed- 
nesday appears  to  have  been  spent  in 
quiet  among  his  friends.  See  Author’s 
Harmony,  note  on  § 158. 

Simon  the  leper*  Who  had  pro- 
bably been  healed  by  Jesus.  He  was, 
perhaps,  a relative  of  Lazarus,  and  a 
near  neighbor,  or  both  families  may 
have  occupied  the  same  house.  Hence, 
Martha  serves  and  Lazarus  is  a guest, 
John  12  : 2.  One  tradition  makes  him 
the  father  of  Lazarus,  another  the  hus- 
band of  Martha.  This  is,  however,  all 
uncertain.  As  he  sat  at  meat*  As 
he  was  reclining  on  a couch  at  table. 

A Avoman*  John  calls  her  Mary, 
the  well-known  sister  of  Martha  and 
Lazarus.  Matthew  and  Mark  speak  in- 
definitely, as  they  make  no  special  refe- 
rence to  the  family  of  Lazarus.  The 
same  characteristics  are  here  observa- 
ble as  in  the  incident  recorded  in  Luke 
10  : 38,  41.  Martha  serves  ; Mary  comes 
in  to  be  by  her  Lord,  and  to  show  her 
devotion  to  him. 

Alabaster  box*  One  word  in  the 
original,  meaning  alabaster^  and  well 
expressed  here  by  alabaster  vase  or  box. 
The  same  word  is  translated  simply 
box  near  the  end  of  this  verse.  Ala- 
baster was  a variety  of  gypsum,  white 
and  semi-transparent,  very  costly,  and 
used  for  making  vases  and  vials  for 
ointments.  It  was  considered  by  the 
ancients  the  best  for  preserving. them. 
Layard  found  vases  of  white  alabaster 
among  the  ruins  of  Nineveh,  which 
were  used  for  holding  ointments  or 
cosmetics.  The  general  shape  of  these 
boxes  or  vases  was  large  at  the  bottom, 
with  a long,  narrow  neck.  It  was  pro- 
bably the  neck  of  a flask  which  the 
woman  broke,  or  crushed.,  an  act  ex- 
pressive of  her  feelings  that  she  would 
devote  it  all  to  her  Lord,  reserving  no- 
thing for  herself.  Ointment  of 
spikenard,  of  pure  spikenard  of  the 
finest  quality  ; an  aromatic  oil  or  oint- 
ment, probably  produced  from  thajata- 
mansee  plant  in  India,  and  is  still  very 
highly  valued.  The  quantity  was  a 


260 


MARK  XIV. 


A.D.  30. 


4 his  head.  And  there  were  some  that  had  indigna- 
tion within  themselves,  and  said,  Why  was  this 

5 waste  of  the  ointment  made  ? For  it  might  have 
been  sold  for  more  than  three  hundred  Spence,  and 

have  been  given  to  the  poor.  And  they  murmured  ’ ’ i • 2. 14. 

6 against  her.  And  Jesus  said.  Let  her  alone;  why 
trouble  ye  her  ? She  hath  wrought  a good  work  on 


pound,  John  12  : 3.  Very  precious. 
Very  costly.  Poured  it  on  his 
head.  A distinction  conferred  on 


spreads  and  becomes  general.  Had 
indignation  within  themselves. 
Were  much  displeased  among  themselves. 
They  had  the  feeling  of  disapproba- 
tion, bordering  on  resentment. 

Why  was  this  waste  ? The 
quality  and  costliness  of  the  oint- 
ment was  at  once  discovered  by 
the  peculiar  richness  of  the  odor 
which  instantly  filled  the  room. 

5.  For.  The  reason  or  ground 
of  their  objection  is  given. 

For  more  than  three  hun- 
dred pence,  or  de?tane.^-,  Tlie 
denary  was  a Roman  silver  coin 
worth  about  fifteen  cents.  The 
sum  here  named  was  about  forty- 
five  dollars,  and  about  a laborer’s 
wages  for  a whole  year.  See  Matt. 
20:2.  Given  to  the  poor.  A 
good  reason  under  ordinary  circum- 
stances, and,  doubtless,  uttered 
honestly  by  all  except  Judas,  who 
desired  the  money  for  his  own  use 
rather  than  for  the  poor,  John 
12  : 6.  Yet  under  this  guise  of 
charity  the  others  were  led  to  join 
with  him.  But  this  selfish  instigator  soon 
after  sold  the  life  of  his  Master  for  thirty 
shekels,  about  a third  of  this  amount, 
the  price  of  a slave,  Exod.  21  : 32. 
Murmured  at  her,  with  the  idea  also 
of  to  her.  They  gave  vent  to  their  strug- 
gling and  somewhat  restrained  feelings 
of  displeasure. 

6.  And  Jesus  said.  Matthew  (26: 
10)  says,  “ When  Jesus  understood  it,” 
or  rather.  And  Jesus  knowing  it^  which 
implies  that  the  murmuring  and  the 
reproof  of  the  disciples  were  intended 
for  the  woman,  and  not  for  the  ear  of 
Jesus,  who  was  the  recipient  of  such 
honor.  Their  disapprobation  would 
naturally  trouble  and  confuse  her.  But 
Jesus  takes  up  her  defense  against  their 
complainings,  and  the  avaricious  and 
thievish  spirit  of  Judas.  Wrought  a 
good  work.  A work  distinguished  for 
its  moral  beauty,  fitness,  and  grace; 
literally  a beautiful  ivork.  She  had  com- 


CRUSES  AND  VASES. 


guests  of  honor,  Luke  7 : 46.  John 
says  she  anointed  his  feet.  She  anoint- 
ed both  his  head  and  feet,  which  was 
the  very  highest  honor.  There  is  no 
contradiction,  but  only  variety  of  state- 
ment between  the  evangelists.  Mat- 
thew and  Mark  notice  only  the  first  act, 
anointing  the  head  ; John  dwells  upon 
the  final  and  longest,  and  on  her  part 
the  most  humble  and  devoted  act,  the 
anointing  the  feet  and  wiping  them 
with  her  hair.  See  on  ver.  8. 

4.  There  Avere  some.  Matthew 
says,  “The  disciples;”  but  John, 
pointing  out  the  leader  and  instigator, 
says,  “ One  of  his  disciples,  Judas 
Iscariot.”  We  have  here  a beautiful 
illustration  of  the  independent  and 
truthful  statements  of  the  three  evan- 
gelists. The  three  accounts  taken  to- 

f ether  are  lifelike.  The  suggestion  of 
udas  is  caught  up  and  inconsiderately 
repeated  by  the  rest.  The  murmuring 


A.D.  30. 


MARK  XIV. 


261 


7 me.  For  ^ ye  have  the  poor  with  you  always,  and 
whensoever  ye  will  ye  may  do  them  good : but  me 

8 ye  have  not  always.  She  hath  done  what  she  could : 
she  is  come  aforehand  to  anoint  my  body  to  the 

9 burying.  Verily  I say  unto  you,  Wheresoever  this 
Gospel  shall  be  preached  throughout  the  whole 
world,  this  also  that  she  hath  done  shall  be  spoken 
of  ^ for  a memorial  of  her. 


h Deu.  15.  11  ; 2 
Cor.  10.  18. 


i Ps.  112.6;  1 Sam. 
2.  30. 


mitted  no  offense,  but  had  given  a pro- 
per expression  to  her  grateful  and 
reverential  love,  in  bringing  so  costly 
an  offering.  Jesus  goes  on  in  the  next 
two  verses  to  show  why  it  was  such  a 
work. 

7.  The  poor  aUvays  • • • me 
not  always.  They  would  ever  have 
opportunities  of  doing  good  to  the 
poor ; but  their  opportunity  to  honor 
him  would  be  short  and  soon  gone. 
The  next  verse  shows  that  such  an  op- 
portunity would  never  occur  again. 
The  words,  Whensoever  ye  will  ye 
may  do  them  good,  are  found  only 
in  Mark,  and  make  the  contrast  the 
more  vivid.  An  extraordinary  offering 
was  fitting  an  extraordinary  opportu- 
nity. “ To  the  popish  argument  (from 
these  words)  in  favor  of  a showy  and 
expensive  worship,  Calvin  ingeniously 
and  forcibly  replies,  that  by  applauding 
such  an  act  'as  only  practicable  once, 
our  Lord  implicitly  forbids  its  repeti- 
tion and  condemns  its  habitual  imita- 
tion, just  as  he  would  no  doubt  have 
rebuked  this  very  woman  for  the  same 
proceeding,  if  adopted  as  an  ordinary 
token  of  affection.” — J.  A.  Alexan- 
der. 

8.  She  hath  done  what  she  could, 

according  to  her  ability  and  circum- 
stances, her  means  and  opportunities. 
This  high  praise,  similar  to  that  given 
to  the  poor  widow  (12  : 44),  is  recorded 
by  Mark  alone.  She  is  come  afore- 
hand to  anoint  my  body ; rather, 
She  anointed  beforehand  ray  body.  She 
anointed  by  anticipation.  It  was  an 
act,  as  Alford  remarks,  of  'prospective 
love.  Although  the  evangelist  had  only 
spoken  of  anointing  the  head,  his  lan- 
guage here  seems  to  imply  that  more 
than  that  had  been  anointed.  See  last 
paragraph  on  ver.  3.  To  the  bury- 
ing,/or  the  burial.,  the  whole  prepara- 
tion for  burial.  As  there  would  be  no 
time  for  this  after  his  death,  this 
anointing  and  embalming,  as  it  were, 


for  the  sepulchre,  took  place,  in  the  di- 
vine arrangement,  while  he  was  yet 
alive.  This  anointing  was  not  only  a 
symbol  of  what  was  about  to  take  place, 
but  was  an  act  performed  with  definite 
reference  to  his  death.  The  language 
seems  to  imply  a motive  on  the  part  of 
Mary ; she  seems  to  have  had  a pre- 
sentiment, a knowledge  beyond  his  dis- 
ciples of  his  approaching  death.  It  also 
gave  Jesus  another  opportunity  of  re- 
ferring to  his  death.  Her  act  of  love 
and  faith  stands  out  in  striking  con- 
trast to  the  avarice  of  Judas  and  the 
murmurings  of  the  others. 

9.  Jesus  proceeds  to  confer  upon  her 
one  of  the  greatest  honors  ever  bestow- 
ed upon  a mortal.  Verily,  etc.  A 
solemn  and  authoritative  assertion.  See 
on  ch.  3 : 28.  This  gospel.  The  glad 
tidings  of  salvation  through  a dying  and 
living  Savior,  which  he  commanded  to 
be  preached  to  every  creature,  ch.  16  : 
15.  For  a memorial  of  her..  Her 
deed  shall  be  immortal ; it  shall  beheld 
in  everlasting  remembrance,  and  hence 
she  shall,  on  account  of  it,  be  every- 
where spoken  of.  It  is  remarkable  that 
Matthew  and  Mark,  who  give  this  pro- 
phecy, do  not  give  her  name,  but  John, 
who  gives  her  name,  omits  the  pro- 
phecy. But  her  deed  was  the  great 
thing  ; again,  she  was  07ie  in  the  world’s 
history,  the  only  one  in  regard  to  whom 
Jesus  made  such  a promise;  but  her 
name,  Mary,  was  common,  and  desig- 
nated many.  Yet  John,  in  giving  the 
account,  and  revealing  the  fact  that  the 
woman  was  Mary,  the  sister  of  Martha, 
still  further  contributes  toward  making 
the  knowledge  of  her  deed  and  person 
commensurate  with  the  preaching  of 
the  gospel.  How  literally  is  this  pro- 
phecy being  fulfilled  ! Alford  sees  in 
it  a distinct  reference  to  the  written  re- 
cords in  which  this  event  should  be 
related. 

10,  11.  Judas  engages  with  the 

CHIEF  PRIESTS  TO  BETRAY  J ESUS.  ¥ att. 


262 


MAKK  XIV. 


A.D.  30. 


10  ^And  Judas  Iscariot,  one  of  the  twelve,  went  unto  ^ 

11  the  chief  priests,  to  betray  him  unto  them.  And  * ’ * 
when  they  heard  they  were  glad,  and  promised 

to  give  him  money.  And  he  sought  how  he  might 
conveniently  betray  him. 

Jems  celebrates  the  Passover^  and  points  out  the  traitor, 

12  ^AND  the  first  day  of  unleavened  bread,  when  Mt.  26.  17;  Lk. 
they  killed  the  passover,  his  disciples  said  unto 

him.  Where  wilt  thou  that  we  go  and  prepare  that 


26  : 14-16  ; Luke  22  : 3-6.  Luke  is  the 
fullest,  and,  passing  over  the  anointing, 
connects  this  account  with  the  con- 
spiring of  the  Jewish  rulers  to  kill 
Jesus.  Mark  is  the  briefest;  but,  with 
Matthew,  joins  the  account  to  that  of 
the  anointing,  though  less  definitely. 

10.  And*  Matthew  says,  with  more 
definiteness,  Then^  connecting  the  act 
of  Judas  with  what  had  just  transpired. 
The  continuous  narrative  of  Mark  con- 
firms, however,  the  natural  idea  in 
Matthew.  The  words  of  Jesus  were 
counter  to  those  of  Judas  (John  12  :4:), 
and,  in  connection  with  the  high  honor 
betowed  upon  Mary,  were  a severe  re- 
proof to  him.  He  must  have  felt  that, 
in  the  eyes  of  Jesus,  and,  indeed,  of  the 
others,  he  stood  in  insignificant  con- 
trast to  the  devoted  Mary.  Stung  with 
the  transactions  and  the  words  of  the 
hour,  his  evil  nature  was  aroused  to 
thoughts  both  of  abandoning  the  cause 
of  Jesus,  and  of  treachery.  With  a 
heart  un renewed,  he  had  not  only  been 
captivated  with  an  idea  of  an  earthly 
kingdom,  but  a spiritual  reign  and  a 
suffering  Savior  were  also  repulsive. 
He  could  not  perceive  spiritual  truth. 
Hence  the  humiliation  of  Jesus,  his  pro- 
phecies concerning  his  death,  his  de- 
nunciation of  the  Jewish  hierarchy,  all 
ran  counter  to  his  feelings  and  spirit. 
He  saw  no  prospect  of  worldly  power, 
and  his  hopes  of  gain  died  with  the 
anointing  at  Bethany,  and  the  approv- 
ing declaration  of  Jesus,  that  it  was  an- 
ticipatory of  his  burial.  Turning  away 
from  Jesus  and  his  cause  with  resent- 
ment and  disappointment,  he  seeks  to 
satisfy  his  avarice  by  selling  him  to  his 
enemies.  See  Matt.  27  : 3.  Iscariot* 
Man  of  Karioth^  probably  native  of  Ka- 
rioth  of  J udah.  See  on  ch.  3 : 19.  Mark, 
as  well  as  Matthew,  makes  prominent 
tl)e  idea  that  the  betrayer  was  one  of 
the  twelve* 


Went  unto  the  chief  priests* 

See  on  ch.  8 : 31.  This  occurred  pro- 
bably in  the  evening  with  which  Thurs- 
day began.  Yet  if  the  supper  took 
place  in  the  daytime,  Juda^  may  have 
visited  the  chief  priests  on  the  after- 
noon of  Wednesday.  The  latter  sup- 

Sosition  agrees  well  with  Matt.  26  : 14, 
Vom  that  time^  which  seems  to  imply  a 
longer  time  than  part  of  a day.  To 
betray  him*  To  deliver  him  up  to 
them,  of  course,  treacherously. 

11.  They  were  glad*  His  propo- 
sal was  received  by^he  chief  priests 
with  joy  ; it  was  an  unexpected  oppor- 
tunity ; they  thought  that  now  they 
could  apprehend  him  without  delay, 
privately,  and  without  causing  a tumult 
among  the  people,  Luke  22  : 6.  Pro- 
mised to  give  him  money,  or  stor, 
silver  money.  Matthew  (26  : 16)  men- 
tions the  amount,  thirty  pieces  of  sil- 
ver, that  is,  thirty  silver  shekels,  the 
price  of  a slave’s  life  (Exod.  21  : 32), 
commonly  estimated  at  about  fifteen 
dollars.  From  this  it  may  be  inferred 
that  the  money  was  paid  him  when  he 
fulfilled  his  agreement. 

He  sought  how,  in  what  way  and 
by  what  means.  “He  sought  oppor- 
tunity,” says  Matthew.  Convenient- 
ly betray  him;  that  he  might  at  a 
proper  time,  with  safety  to  them  and 
to  himself,  deliver  him  up  into  their 
hands;  “ in  the  absence  of  the  multi- 
tude,” Luke  22  : 6.  The  popular  com- 
motion was  what  they  wished  to  avoid, 
ver.  2. 

12-16.  Preparation  for  the  Pass- 
over.  Matt.  26  : 17-19  ; Luke  22  : 17-13. 
Matthew’s  account  is  very  brief.  Mark 
and  Luke  enter  more  into  details. 
Thursday,  April  6. 

12.  The  first  day  of  unleavened 
bread,  that  is,  of  the  feast  of  unlea- 
vened bread.  The  day  is  further  desig- 
nated, when  they  killed  the  pass- 


A.D.  30. 


MARK  XIV. 


263 


13  thou  mayest  eat  the  passover  ? And  he  sendeth 
forth  two  of  his  disciples,  and  saith  unto  them,  Go 
ye  into  the  city,  and  tliere  shall  meet  you  a man 

14  bearing  a pitcher  of  water : follow  him ; and  where- 
soever he  shall  go  in,  say  ye  to  the  goodman  of  the 
house.  The  Master  saith.  Where  is  the  guest-cham- 
ber, where  I shall  eat  the  passover  with  my  disci- 

15  pies  ? And  he  wull  show  you  a large  upper  room 
/{\  furnished  and  prepared : there  make  ready  for  us. 


over,  the  paschal  lamb^  Luke  22  : 7. 
Hence  the  14tli  of  Nisan,  occurring 
this  year  on  Thursday,  April  6th,  Exod. 
12  : 18.  This  in  popular  language  was 
the  first  day  of  the  Passover,  although 
the  feast  did  not  strictly  begin  till  tlie 
fifteenth.  Hence  Josephus  speaks  of 
the  feast  of  unleavened  bread  lasting 
eight  days.  For  fear  of  transgressing 
the  law,  the  Jews  were  accustomed  to 
cease  from  labor,  and  put  away  all 
leaven  from  their  houses,  at  or  before 
noon  on  this  day,  the  fourteenth  of  Ni- 
san. Compare  Num.  28  : 16,  17.  It  is 
evident  from  this  verse  and  the  refe- 
rences given,  that  Jesus  observed  the 
Paschal  Supper  at  the  regular  time, 
and  not  an  anticipatory  meal,  as  some 
suppose,  twenty-four  hours  before  the 
usual  time.  See  a discussion  of  this 
question  in  the  Harmony  of  the  Gos- 
pels, by  the  author,  note  on  § 159. 
Where,  etc.  The  point  of  this  ques- 
tion refers  to  the  place  of  the  supper, 
and  only  incidentally  to  the  prepara- 
tion of  the  paschal  lamb,  Luke  22  : 9. 

13.  Sendeth  forth  two  of  his 
disciples*  These  were  Peter  and 
John,  Luke  22  : 8.  The  names  are 
here  omitted  by  Mark,  possibly  through 
modesty,  the  Gospel  being  written  un- 
der Peter’s  direction.  Go  into  the 
city*  From  Bethany,  where  they  now 
were,  into  Jerusalem,  where  only  the 
paschal  supper  could  be  eaten.  Hence, 
since  the  destruction  of  Jerusalem  and 
of  the  temple,  where  only  the  paschal 
lamb  was  slain,  the  Jews  omit  eating 
the  lamb,  and  confine  themselves  to 
the  usual  feast  of  unleavened  bread, 
which  followed  the  supper.  There 
shall  meet  you,  etc.  In  this  Jesus 
showed  his  supernatural  foresight.  He 
gives  the  two  disciples  a sign  similar  to 
that  which  Samuel  gave  to  Saul,  1 Sam. 
10  : 2-7.  A pitcher  ; an  earthen  ves- 
sel. Follow  him*  Jesus  does  not 
mention  him  by  name,  or  if  he  does, 


his  disciples  do  not  know  him  ; for  his 
place  is  to  be  found  by  following  a 
man  bearing  a pitcher  of  water,  Luke 
22  : 10.  Compare  Matt.  17  : 27.  Some 
very  plausibly  suppose  that  Jesus  con- 
cealed the  place  and  the  name  of  the 
individual,  so  as  to  prevent  Judas  from 
executing  his  purpose  before  the  pro- 
per time. 

14.  Wheresoever  he  shall  go  in* 

Where  he  shall  enter.  Goodman,  an 
old  English  word  for  waster  of  the 
house.  The  Master*  Very  possibly 
this  man  was  a disciple,  since  Jesus 
was  known  to  him  as  the  Teacher.  How- 
ever this  may  be,  it  is  unnecessary  to 
suppose  any  previous  understanding 
between  them,  for  it  was  common  at 
that  season  to  have  rooms  prepared  in 
advance  for  any  who  might  need  them, 
and  Jesus  knew  by  his  omniscience  that 
this  room  was  yet  unengaged.  It  is 
said  that  rooms  were  furnished  stran- 
gers at  the  Passover  without  pay,  ex- 
cept the  skins  of  the  lambs  sacrificed. 
Where  is  the  guest-chamber,  the 
lodging-room.  According  to  some  very 
ancient  manuscripts,  my  guest-chamber., 
my  quarters.  The  passover*  The 
paschal  supper. 

15.  A large  upper  room,  a room 
above  the  first  story,  the  most  desirable 
part  of  an  Oriental  house,  and  still 
given  to  guests  who  arc  to  be  treated 
with  honor.  (Thomson,  The  Laud  and 
the  Book.,  vol.  i.,  p.  235.)  Furnished 
and  prepared*  Spread  or  furnished 
with  couches  and  tables,  ready  for  the 
paschal  supper.  Tlie  man  may  have 
prepared  it,  and  reserved  it,  under  a 
deep  divine  impression.  There  make 
ready,  or  prepare.,  for  us*  Two  pre- 
parations are  brought  to  view  in  this 
verse.  Of  the  room,  by  the  master  of 
the  house ; and  of  the  lamb  and  other 
things  necessary  for  the  paschal  sup- 
per, by  the  two  disciples.  On  the  latter 
see  next  verse. 


264 


MARK  XIV. 


A.D.  30. 


16  And  his  disciples  went  forth,  and  came  into  the 
city,  and  found  as  he  had  said  unto  them : and  they 

17  made  ready  the  passover.  And  in  the  evening  he 

18  cometh  with  the  twelve.  And  as  they  sat  and  did  21'. 
eat,  Jesus  said.  Verily  I say  unto  you.  One  of  you 


16.  Peter  and  John  go  as  directed, 
and  find  the  man  and  room  as  Jesus 
had  said.  They  made  ready  the 
passover,  the  paschal  supper.  They 
slew  the  lamb,  or  had  it  slain,  in  the 
temple  ; its  blood  was  sprinkled  at  the 
foot  of  the  altar,  and  its  fat  burned 
thereon  ; and  the  bitter  herbs,  the 
bread  and  wine  were  prepared.  The 
killing  of  the  paschal  lamb  is  thus  de- 
scribed by  Starke  in  Lange’s  Commen- 
tary : “A  crowd  of  Israelites  were  re- 
ceived into  the  court,  the  gates  were 
shut,  the  trumpets  sounded.  The 
householders  slew  their  lambs.  The 
priests  formed  a row  which  extended 
to  the  altar,  received  the  blood  in  silver 
basins,  which  they  passed  on  from  one 
to  another ; and  those  who  stood  near- 
est the  altar  poured  it  out  at  its  feet, 
whence  it  fiowed  subterraneously  into 
the  brook  Kedron.  The  householder 
lifted  the  slain  lamb  to  a hook  on  a 
pillar,  took  off  its  skin  and  removed 
the  fat.  This  last  the  priest  burned  on 
the  altar.  The  householder  uttered  a 
prayer,  and  carried  the  lamb  to  his 
house  bound  in  its  skin.  The  head  of 
the  house  where  the  feast  was  held  re- 
ceived the  skin.  When  the  first  crowd 
departed  another  followed,  and  so 
forth.” 

17-21.  The  celebration  of  the 
Passover.  Jesus  foretells  his  be- 
trayal, AND  POINTS  OUT  THE  TRAITOR. 
Matt.  26  : 20-24 ; Luke  22  : 14-18  ; 21- 
30 ; John  13  : 1-30.  The  accounts  of 
Matthew  and  Mark  are  quite  similar, 
with  occasional  differences,  such  as  Ave 
would  expect  in  independent  narra- 
tives. Luke  and  John  exhibit  greater 
divergences,  the  former  giving  the  con- 
tention of  the  disciples,  the  latter  the 
washing  of  the  disciples’  feet.  The 
time  was  Thursday  ewening,  or,  accord- 
ing to  Jewish  mode  of  beginning  the 
day  with  sunset,  Fridav,  A])ril  6th. 

17.  In  the  evening.  Evening  hav- 
ing come^  or  at  evening,  which  com- 
menced Friday,  the  loth  of  Nisan.  The 
two  having  returned,  and  announced 
that  all  was  ready. 

18.  As  they  sat.  As  they  reclined 


at  table^  according  to  the  custom  of 
eating,  with  the  left  hand  resting  upon 
the  couch,  which  was  usually  higher 
than  the  low  table.  The  whole  service 
was  originally  performed  stay  ding,  but 
reclining  Avas  adopted  after  the  Israel- 
ites possessed  Canaan,  symbolizing  the 
rest  God  had  given  them.  The  stand- 
ing  posture  (Exod.  12  ; 11)  was  appro- 
priate and  specially  designed  for  the 
first  observance.  Sundry  additions 
were  afterward  made.  According  to 
the  Talmud,  compiled  in  the  third  cen- 
tury from  earlier  traditions,  four  cups 
of  the  common  red  wine  of  the  coun- 
try, usually  niiugled  with  one-fourth 
part  of  water,  Avere  drunk  during  the 
meal,  and  marked  its  progress.  The 
first,  as  they  reclined  at  table,  in  con- 
nection with  an  invocation  and  bless- 
ing upon  the  day  and  the  wine,  corre- 
sponding Avith  the  cup  mentioned  in 
Luke  22  : 17.  Then  followed  washing 
of  hands,  the  bringing  in  of  unleavened 
bread,  bitter  herbs,  the  roasted  lamb, 
and  a sauce  or  fruit-paste.  The  master 
of  the  feast  then  blessed  God  for  the 
fruit  of  the  earth  and  gave  the  explana- 
tion respecting  the  Passover  prescribed 
in  Exod.  12  : 26,  27.  Psalms  113,  114 
were  then  sung,  and  the  second  cup 
was  drunk.  Then  each  kind  of  food 
was  blessed  and  eaten,  the  paschal  lamb 
being  eaten  last.  A third  cup  of  thanks- 
giAung,  called  the  cup  of  blessing  (com- 
pare 1 Cor.  10  : 16),  for  deliverance  from 
Egypt,  Avas  drunk.  Psalms  115-118 
Avere  sung,  and  the  fourth  cup  drunk, 
closing  the  celebration.  Sometimes 
Psalms  120-137  were  sung  or  repeated, 
followed  by  a fifth  cup. 

We  may  presume  that  Jesus  observed 
the  more  ancient  manner  of  celebrating 
the  Passover,  rather  than  that  of  the 
later  Jewish  traditions.  We  have  no 
evidence  that  he  used  more  than  one 
cup  at  the  Passover,  Luke  22 : 17,  18. 
Before  the  drinking  of  this  cup,  the 
contention  among  the  twelve  (Luke  22 : 
24-30)  probably  occurred,  and  the  wash- 
ing of  the  disciples’  feet  (John  13  : 
1-20)  immediately  after.  The  paschal 
supper  is  continued ; the  traitor  is  point- 


A.D.  30. 


MARK  XIV, 


265 


19  which  eateth  w^ith  me  shall  betray  me.  And  they 
began  to  be  sorrowful,  and  to  say  unto  him  one  by 

20  one,  /s  it  I ? and  another  said^  /s  it  I ? And  he  an- 
swered and  said  unto  them,  It  is*one  of  the  twelve, 


ed  out,  who  withdraws,  and  then  the 
Lord’s  Supper  is  instituted. 

The  Passover  was  both  commemora- 
tive and  typical  in  its  nature  and  de- 
sign. It  commemorated  the  deliver- 
ance from  the  destroying  angel  in 
Egypt,  and  typified  the  greater  deli- 
verance through  Christ,  “ tlie  lamb  of 
God  that  taketh  away  the  sin  of  the 
world.”  At  this  very  feast  “ Christ 
our  passover  was  sacrificed  for  us,”  1 
Cor.  5 : 7. 

Did  eat,  the  paschal  supper.  Luke 
(22  : 18-23)  gives  an  account  of  the 
Lord’s  Supper,  before  that  of  pointing 
out  the  traitor  ; but  the  latter  he  only 
iucidently  notices,  while  he  makes  the 
former  the  central  point  in  his  narra- 
tive, and  its  position  was  probably  de- 
cided by  the  mention  of  the  first  cup 
of  wine.  Both  Mattliew  and  Mark 
place  the  institution  of  the  Lord’s  Sup- 
per afterward.  Verily  I say  unto 
you.  A solemn  afiirrnalion  here  in- 
troducing a declaration,  which  is  both 
a solemn  prediction  and  an  expression 
of  grief.  One  of  you  which  eat- 
eth with  me,  etc.,  very  expressive 
in  the  Greek  : One  of  you  will  betray  me, 
deliver  me  up  into  the  power  of  my 
enemies,  the  one  that  eateth  with  me. 
These  words  with  ver.  20  and  John  13 : 
26  have  led  some  to  suppose  that  Judas 
sat  next  to  Jesus,  and  partook  of  the 
same  dish.  There  may  be  a reference 
to  Ps.  41  : 9,  which  is  quoted  by  John 
(13  : 18),  “He  that  eateth  bread  with 
me  hath  lifted  up  his  heel  against 
me.” 

19.  They  began  at  once  to  be 
sorrowful,  distressed  nt  this  terrible 
announcement.  One  by  one.  One 
after  another,  in  anxiety  and  amaze- 
ment began  to  say,  Is  it  I ? This 
question  is  very  striking  in  the  original, 
and  requires  a negjitive  answer,  and  is 
about  equivalent  to  It  is  not  7,  is  it? 
And  another  said.  Is  it  I ? These 
words  are  omitted  in  some  of  the  oldest 
manuscripts  and  versions,  probably  be- 
cause they  were  thought  superfluous 
and  the  construction  inadmissible. 
But  the  repetition  really  gives  vivid- 
ness to  the  narrative.  One  after  another 


said.  Is  it  I ? Then  another  said.  Is  it 
I?  till  the  question  went  the  round, 
and  even  Judas  with  solemn  hypocrisy 
asks  it.  Matt.  26  : 25.  Another  can 
hardly  be  a reference  to  Judas,  but  is 
merely  thrown  in  in  vivid  description. 

20.  It  is  one  of  the  twelve,  etc. 
Very  expressive  language  in  the  original, 
similar  to  that  in  ver.  18.  It  is  one  of 
the  tiuelve.,  one  that  dippetli  u'ith  me.  In 
the  dish.  Of  sauce  prepared  of  dates, 
figs,  and  seasoning,  which  wiis  of  brick 
color,  representing  the  clay  and  brick 
of  Egypt.  Into  this  they  dipped  their 
bread  and  bitter  herbs.  This  pertained 
to  the  Passover,  from  which  it  is  evi- 
dent the  Lord’s  Supper  had  not  com- 
menced. One  dish  may  have  been 
used,  but  more  probably  there  were 
several.  Judas  was  therefore  probably 
near  Jesus,  using  the  same  dish  ; and 
this  answer  amounted  almost  to  a 
})ointed  designation  of  the  traitor. 
Persons  often  expressed  their  affection 
to  others  by  presenting  them  with 
dipped  bread,  etc.  Dipping  into  the 
same  disli  was  a mark  of  great  friendli- 
ness and  intimacy.  Hence  this  answer, 
and  the  giving  of  the  morsel  to  Judas 
(John  13  : 26)  might  easily  be  misun- 
derstood. The  right  hand  was  used  at 
the  table,  instead  of  spoons  and  forks  ; 
the  hands  being  washed  before  and 
after  eating.  “The  same  is  the  case  in 
modern  Egypt.  ...  To  pick  out  a 
delicate  morsel  and  hand  it  to  a friend 
is  esteemed  a compliment,  and  to  re- 
fuse such  an  offering  is  contrary  to 
good  manners.” — Hackett’s  JSmith's 
Diet. 

From  the  full  account  of  John, 
we  learn  that  Peter  beckoned  to  John, 
who  was  leaning  on  Jesus’  breast,  re- 
questing him  to  ask  privately  who  it 
was  of  whom  he  spoke.  John  did  so, 
and  Jesus  gave  him  a sign  by  which 
he  might  know  the  traitor,  namely, 
he  to  whom  he  should  give  a sop  or 
morsel. 

The  answers  of  Jesus  regarding  the 
traitor  may  be  harmonized  as  follows  : 
The  answer  here  given  by  Mark  mny 
be  regarded  as  the  first;  then  the  sign 
to  John,  while  several  disciples  con- 


2G6 


MARK  XIV. 


A.D.  30. 


21  that  dippetli  with  me  in  the  dish.  *"The  Son  of  " 26.  24;  Lk. 

man  indeed  goeth,  as  it  is  written  of  him:  but  woe 

to  that  man  by  whom  the  Son  of  man  is  betrayed  ! 
good  were  it  for  that  man  if-  he  had  never  been 
born. 

Jesus  institutes  the  Lord's  Supper, 

22  ^And  as  they  did  eat,  Jesus  took  bread,  and  ° 19^.^  i cor 

blessed,  and  brake  it^  and  gave  to  them,  and  said,  23!  ’ 


tlnue  to  ask,  Is  it  I?  Then  having 
dipped  his  hand  into  the  dish  with 
Judas,  and  given  him  the  sop,  he  makes 
the  reply  recorded  in  Matthew  (26:23), 
literally.  He  that  dipped  his  hand  with 
me,  etc.  Or  the  reply  in  Mattliew  may 
he  regarded  as  the  same  as  that  in  this 
verse,  both  being  quoted  according  to 
sense.  These  replies  of  our  Savior 
seem  to  have  been  better  understood 
by  Judas  than  by  the  others  ; for  when 
Judas  went  out,  no  one  appears  to 
have  understood  the  intent  of  our 
Lord’s  language  to  him,  John  13  : 28, 
29.  The  object  of  Jesus  was  not  to 
expose  the  traitor,  but  to  give  him  all 
necessary  warning  against  committing 
so  terrible  a crime. 

21.  Goeth  as  it  is  written.  The 
Messiah  goeth  in  the  path  of  humilia- 
tion and  suffering  to  death,  as  it  is 
written  of  him  in  such  prophecies  as 
Isa.  53  ; 4-12 ; Dan.  9 : 26 ; Zeeh.  12  : 
10;  13:7.  Woe  unto  that  man. 
Though  his  death  was  according  to 
God’s  purpose,  and  foretold  by  ancient 
prophets,  yet  his  betrayer  and  murder- 
ers were  without  excuse.  Acts  2 : 22-24. 
God’s  purpose  and  foreknowledge  arc 
coexistent,  and  are  in  harmony  with 
human  freedom.  Judas  was  not  com- 
pelled to  betray  Jesus.  His  act  was 
liis  own  and  freely  committed.  The 
woe  upon  the  traitor  points  him  out  as 
an  object  both  of  pity  and  of  wrath. 
The  terrible  consequences  of  his  guilt 
are  unutterable : it  were  good  if  he  had 
never  had  an  existence.  His  very  be- 
ing will  be  a curse  to  him.  Our  Savior’s 
language  points  to  a future  miserable 
existence,  and  may  be  used  as  an  argu- 
ment against  annihilation.  The  ori- 
ginal is  peculiar,  It  were  good  for  him^ 
or  Good  for  him^  if  that  man  had  not 
been  horn.  As  in  the  whole  transaction, 
so  here  the  language  is  pointed  in  re- 
spect to  Judas,  yet  general  and  some- 
what indefinite  as  to  the  other  disci- 
ples. 


At  this  point  Matthew  (26  : 25)  re- 
cords the  question  of  Judas,  “ Kabbi, 
is  it  I?”  and  the  reply  of  Jesus, 
“Thou  hast  said.”  The  answer  goes 
home  to  Judas’  heart.  His  evil  nature 
is  thoroughly  aroused  when  he  finds 
that  Jesus  not  only  knows  his  treach- 
ery, but  plainly  tells  him  of  it.  Satan 
takes  possession  of  the  heart  prepared 
to  receive  him,  and  Judas  in  bitterness 
hastens  forth  from  the  company  where 
he  can  feel  no  longer  at  home  into  the 
congenial  darkness  without,  to  exe- 
cute his  treacherous  plan,  John  13  : 27- 
30.  Hence  lie  was  not  present  at  the 
institution  of  the  Lord’s  Supper.  See 
ver.  18. 

22-26.  Institution  of  the  Lord’s 
Supper.  Matt.  26  : 26-30  ; Luke  22  : 19, 
20;  compare  1 Cor.  11  : 23-26.  Mat- 
thew’s account  is  the  fullest  of  the 
evangelists,  though  equaled  by  that  of 
Paul.  Luke’s  is  briefest.  Mark  devi- 
ates but  slightly  from  Matthew,  but 
states  the  additional  fact,  regarding  the 
cup,  “ They  all  drank  of  it.”  The  sup- 
plemental character  of  John’s  Gospel 
explains  his  silence  regarding  the  insti- 
tution of  this  ordinance.  The  fourth 
account,  though  wanting  in  the  fourth 
Gospel,  is  supplied  by  Paul. 

22.  As  they  did  eat.  This  is  in 
harmony  with  the  supposition  that 
Judas  was  not  present  at  the  supper. 
See  on  vers.  18,  21,  and  John  13  : 30. 
The  time  liere  indicated  was  probably 
very  soon  after. 

These  words  show  that  the  supper 
was  instituted  while  they  still  reclined 
at  the  Passover  table  ; but  they  do  not 
teach  that  the  Lord’s  Supper  was  graft- 
ed on  the  Passover,  or  sprang  out  from 
it.  The  supper  was  not  instituted  at 
the  Passover  because  it  was  in  any  way 
connected  with  it,  but  because  the 
Passover  night  immediately  preceding 
his  sufferings  was  the  best  and  fittest 
time  for  its  institution.  It  was  entirely 
distinct,  a new  ordinance  of  the  new 


A.D.  GO. 


MARK  XIV. 


267 


23  Take,  eat:  this  is  my  body.  And  he  took  the  cup, 
and  when  he  liad  given  thanks,  he  gave  it  to  them : 


dispensation.  The  Passover  was  sacri- 
cial,  the  Lord’s  Supper  is  not ; Christ 
has  been  offered  once  for  all.  The  for- 
mer was  national  and  observed  by  fami- 
lies, the  latter  is  intrusted  to  the  church, 
and  is  emphatically  a church  ordinance. 
The  one  was  commemorative  of  a tem- 
poral deliverance,  yet  pointing  to  the 
great  Paschal  Sacrifice  of  Christ ; the 
other  commemorates  what  Christ  in 
his  sufferings  and  death  has  done  for 
his  followers,  yet  points  to  him  as  a 
living  Savior,  absent  for  a time,  but 
who  will  come  again  without  sin  unto 
salvation. 

Took  bread.  Taking  a loaf  or  thin 
cake  of  unleavened  bread,  which  was 
before  him.  The  one  loaf  points  to  the 
one  body  of  Christ  which  has  been  of- 
fered up,  and  to  the  oneness  of  his  fol- 
low'ers  with  him,  forming  “ one  loaf, 
one  bod}^”  1 Cor.  10  : 16, 17.  Blessed. 
He  blessed  God  and  invoked  the  divine 
blessing ; Luke  and  Paul  say,  he  gave 
thanks.  The  two  verbs  explain  each 
other  and  amount  to  the  same  thing. 
The  giving  thanks  was  blessing  God, 
and  both  were  a blessing  of  the  bread 
and  a setting  it  apart  to  a sacred  use. 
Compare  ch.  6 : 41  and  note,  and  John 
6 : 11.  Brake.  This  represented  his 
body  broken  on  the  cross,  the  w^ounds 
and  sufferings  of  death.  Hence  break- 
ing of  the  bread  is  essential  to  the  true 
idea.  Cutting  it  is  a ])erversion.  The 
ordinance  was  even  called  “ tlie  break- 
ing of  bread,”  Acts  2 : 42.  Gave  to 
the  disciples.  The  apostles  were 
the  representatives  of  that  one  body, 
the  church  ; hence  tliey  alone  partook, 
because  it  was  an  ordinance  of  that  one 
body.  Tlie  Lord’s  Supper  is  a clinrcli 
ordinance,  1 Cor.  11  : 20,  33.  Take, 
eat.  Simply,  Take  it.,  according  to  the 
oldest  and  best  maniiscj’ipts.  Matthew 
alone,  accoi-ding  to  the  highest  critical 
authorities,  gives  the  full  command 
Take^  eat.  In  i*eceiving  the  bread  we 
signify  our  acceidance  of  Christ  the 
living  bread  and  the  atonement  he  has 
made.  We  thus  commune  in  this  ordi- 
nance with  Christ,  and  thiough  Christ 
indirectly  with  one  another,  1 Cor.  10  : 
16,  17. 

This  is  my  body.  Luke  adds, 
“ which  is  given  for  you  ; this  do  in  re- 
membrance of  me.”  Not  literally  my 


body  ; for  Jesus  was  present  in  his  bod}’', 
and  the  broken  bread  was  visibly  not  a 
part  of  it.  So  also* in  Paul’s  aceount, 
wdio  declares  that  he  received  it  from 
the  Lord,  and  is  therefore  of  the  highest 
authority,  Jesus  says,  “This  cup  is  the 
New  Testament  in  my  blood,”  1 Cor. 
11  : 25  ; so  also  Luke  22  : 20.  If  tiiis 
broken  bread  was  literally  Christ’s 
body,  then  “ This  cup,”  etc.,  means. 
This  material  cup  (not  the  w ine  in  it) 
is  the  actual  New  Testament  or  cove- 
nant. The  latter  so  evidently  demands 
a figurative  or  symbolic  meaning  that 
Maldonatus,  the  Jesuit  commentator, 
could  meet  the  difficulty  only  by  im- 
piously setting  himself  up  against  the 
inspired  penman,  and  declaring  that 
Christ  never  uttered  these  words.  The 
verb  fs,  in  the  expression.  This  is  my 
body,  upon  which  papists  have  laid  so 
much  stress  in  advocating  the  doctrine 
of  transubstantiation,  belongs  only  to 
the  Greek  translation  of  our  Savior’s 
language,  though  it  was  implied  in  Ara- 
maic, the  language  in  Avhicli  our  Savior 
spoke.  Similar  expressions  are,  how- 
ever, found  in  all  languages,  and  with 
no  doubtful  meaning.  Thus,  Joseph,  in 
ex])laining  the  dream  of  Pliaraoh,  says, 
“ The  seven  good  kine  are  seven  years,” 
Gen.  41  : 26.  They  signified  or  repre- 
sented seven  years.  So  also  “The good 
seed  are  the  childi  en  of  the  kingdom  ” 
(Matt.  13  : 38)  ; “ that  rock  was  Christ  ” 
(1  Cor.  10  : 4) ; “Agar  is  Mount  Sinai” 
(Gal.  4 : 25),  and  many  similar  ex- 
pressions. So  also  Jesus  calls  himself 
a door  (John  10 : 9),  a vine  (John  15  : 1), 
a star  (Pev.  22  : 16).  He  also  spoke  of 
the  temple  of  his  body,  John  2 : 19,  21. 
No  one  would  for  a moment  take  such 
language  literally,  but  emblematically. 
So  the  bread  rejjresents  his  body,  is  an 
emblem  of  it.  Or,  turning  our  minds 
from  the  verb  to  the  tw’O  things  com- 
pared, we  may  say  that  as  Christ  is  spi- 
ritually and  figuratively  a door,  a star, 
a vine,  or  a tem])le,  so  his  body  is  figu- 
ratively and  spiritually  the  bread  of  life. 
Thus,  "in  this  part  of  the  ordinance 
Christ  is  represented  as  the  sustenance 
of  his  people.  The  doclrine  of  transub- 
stantiation, therefore,  finds  no  basis  in 
this  passage  ; it  is  contrary  to  its  plain 
rneatiing  as  well  as  to  common  sense. 

2:J.  The  cuii.  Including  the  wine 


268 


MARK  XIV. 


A.D.  30. 


24  and  they  all  drank  of  it.  And  he  said  unto  them,  ^ Ex.  24.  ^.8. 
p This  is  my  blood  of  the  New  ^ Testament,  which  is  **9.%'4_22;  lo.  V 

14 ; 13.  20, 


which  it  contained.  Probably  the  wine 
mixed  with  water,  used  at  the  Passover. 
“ The  common  wine  of  Palestine  is  of 
red  color.  Such  was  the  wine  used  at 
the  sacrament,  as  it  would  seem  both 
from  the  nature  of  the  case  and  from 
the  declaration.  This  is  my  blood.” — 
L.  Coleman,  D.D.  Some  hold  that  it 
was  unfermented  wine,  since  nothing- 
fermented  was  permitted  at  the  feast. 
But  of  this  there  is  wanting  proof. 
The  Jews  in  Palestine  now  use  fer- 
mented wine  at  the  feast,  but  if  any 
wine  is  found  to  be  running  into  ace- 
tous fermentation,  it  is  removed.  Dr. 
C.  V.  A.  Van  Dyck,  who  has  resided  for 
more  than  a quarter  of  a century  in 
Syria,  says  {Bibliotheca  Sac ra^  vol.  xxvi., 
p.  170) : “ In  Syria,  and  as  far  as  I can 
learn  in  all  the  East,  there  is  no  wine 
preserved  un fermented  ; . . . they  could 
not  keep  grape -juice  or  raisin- water 
unfermented,  if  tliey  would ; it  would 
become  either  wine  or  vinegar  in  a few 
days,  or  go  into  the  putr(Jfactive  fer- 
mentation. ...  At  the  Passover,  only 
fermented  wine  is  used.  As  I said  be- 
fore, there  is  no  other,  and  therefore 
they  have  no  idea  of  any  otlier.”  Dr. 
Van  Dyck  is  decided  in  tlie  opinion  that 
such  a thing  as  unfermented  wine  never 
has  been  known  in  Syria. 

According  to  many  high  critical  au- 
thorities, this  should  read  a cap.  But 
whether  we  have  the  definite  or  indefi- 
nite article,  we  must  beware  of  falling 
into  the  error  of  supposing  that  it  was 
one  of  the  Passover  cups.  Tlie  wine 
was  doubtless  that  used  at  the  Pass- 
over  ; but  it  was  a cup  of  a new  ordi- 
nance and  of  a new  dispensation.  We 
must  not  suppose  that  Jesus  slavishly 
followed  the  tradition  of  the  elders  in 
celebrating  the  Passover. 

Had  given  thanks.  The  same  act 
as  performed  over  the  bread.  He  praised 
God  for  it,  set  it  apart  to  a sacred  use, 
thereby  blessing  it.  Hence  it  is  called 
the  ciop  of  blessing 1 Cor.  10  : 16.  Fi’om 
the  Greek  verb,  eacharisteo^  to  give 
thanks,  the  ordinance  has  been  called 
the  eucharist.  So  also  it  has  been  called 
the  commaaioii,  because  in  it  there  is  a 
communion  or  partaking  emblemati- 
cally of  the  body  and  blood  of  Christ, 
1 Cor.  10  : 16,  17.  The  latter  name  is 
objectionable,  because  it  conveys  mere 


Christian  fellowship  too  prominently  to 
most  minds.  The  former  conveys  too 
solely  the  idea  of  a thank-offering. 
Better  call  it  by  the  names  inspiration 
has  given,  either  The  breaking  of  bread 
(Acts  2 : 46),  or,  better  still,  the  more 
comprehensive  title.  The  Lord's  Supper 
(1  Cor.  11  : 20),  to  which  latter  title  the 
former  seems  to  have  given  way.  The 
Romish  names  Mass,  and  High  Mass, 
the  latter  being  sung  or  chanted,  is 
without  any  Scriptural  foundation  or 
authority. 

They  all  drank  of  it.  The  all 

is  noticeable,  as  connected  with  the 
cup  only  ; the  fact  may  be  used  against 
the  popish  custom  of  withholding  the 
cup  from  the  people.  The  apostles 
were  the  representatives  of  the  church; 
the  entire  membership  of  the  church 
are,  therefore,  to  drink  of  the  cup.  As 
has  been  remarked  by  Bengel,  “ If  one 
kind  were  sufficient,  it  is  the  cup  that 
should  be  used.  The  Scripture  thus, 
speaks,  foreseeing  (Gal.  3 : 8)  what 
Rome  would  do.”  It  was  A.D.  1418 
that  the  Church  of  Rome  enacted  that 
only  the  officiating  priests  should  par- 
take of  the  cup.  In  receiving  the  cup 
we  signify  our  faith  in  the  efficacy  of 
that  blood  which  cleanseth  from  all  sin, 
the  acceptance  of  the  atonement  made 
and  the  redemption  procured.  And  as 
blood  stood  for  life  (Lev.  17  : 11,  14), 
so  we  by  faith  receive  Christ  as  our  life, 
his  life  as  our  life.  For  a beautiful 
illustration,  see  the  language  of  our 
Savior  in  John  6 : 53-58. 

24.  This  is  my  blood.  This  re- 
presents and  is  an  emblem  of  my  blood. 
Of  the  New  Testament.  Accord- 
ing to  the  highest  critical  authorities 
this  passage  should  read  : The  blood  of 
the  covenant,  of  the  gospel  dispensation 
(the  conditions,  promises  and  pledges 
of  salvation),  Jer.  31  : 31  ; Heb.  8 : 
7-13.  In  contrast  to  the  blood  of  the 
old  dispensation,  of  which  that  of  the 
Passover,  of  course,  formed  a part. 
The  blood  of  the  old  covenant  was  the 
blood  of  lambs,  calves,  goats  and 
bulls,  Exod.  24  : 8;  Heb.  9 : 18-22. 
The  blood  of  the  new  covenant  is  the 
blood  of  Christ,  of  which  the  wine  of 
the  cup  is  an  emblem,  Heb.  9 : 11,  12, 
24-26.  As  the  former  covenant  was 
made,  dedicated,  and  its  blessings  se- 


A.D.  30. 


MARK  XIY. 


269 


25  shed  for  many.  Yerily  I say  unto  you,  I will  drink 

no  more  of  the  fruit  of  the  vine,  until  that  day  that  2!  2.’  ’ ^ ^ 

I drink  it  new  in  the  kingdom  of  God. 


cured  by  the  blood  of  beasts,  so  the 
latter  was  procured  and  established, 
and  its  blessings  secured  to  all  believ- 
ers through  the  blood  of  Christ.  The 
former  by  the  latter  by  the  reality  ; 
but  both  by  the  shedding  of  blood.  In 
receiving  the  cup,  therefore,  we  openly 
accept  this  covenant. 

Which  is  shed*  Though  before 
his  sufferings,  yet  Jesus,  by  anticipation, 
speaks  of  it  as  virtuall}^  accomplished. 
For  many*  Great  multitudes.  In 
this  place,  in  connection  with  the 
Lord’s  Supper,  manyiW'Q  those  to  whom 
his  blood  is  rendered  efficacious  through 
faith.  The  relation  of  Ciirist’s  atone- 
ment to  all  men  is  presented  in  1 Tim. 
2 : 6,  and  similar  passages.  See  on  eh. 
10  : 45.  Thus,  the  wine  poured  forth 
represents  Christ’s  death  as  substitu- 
tionary for  many^  in  their  behalf,  in 
their  stead.  Christ’s  suffe lings  were 
vicarious. 

The  simplicity  of  the  ordinance  is  in 
striking  contrast  to  that  sacrificial  or- 
dinance which  Romanists  style  the 
Mass.  “The  Council  of  Trent,  Sept. 
17,  1562,  declared  ‘ that  in  the  eucha- 
rist  a true  propitiatory  sacrifice  was 
offered  for  sin,  in  the  same  way  as 
when  Christ  offered  up  himself  as  a 
sacrilice  on  the  cross,’  and  the  council 
consigned  all  to  damnation  who  should 
deny  it.  According  to  Romish  au- 
thors, the  bread  or  wafer  is  turned  into 
God,  and  so  the  priests,  by  using  tlie 
words  of  consecration,  can  create  the 
Creator  ! Raising  the  consecrated  wa- 
fer, that  is,  God,  at  the  celebration  of 
the  mass,  so  high  that  all  the  people 
can  see  it,  and  worshiping  it  as  The 
Host,  that  is,  a victim  (from  the  Latin 
hostia\  was  first  ordered  by  the  Rope 
Honorius.  What  ‘ damnable  heresies  ’ 
have  an  apostate  church  not  brought 
in!” — N.  M.  Williams.  This  whole 
idea  of  the  Lord’s  Supper  being  a sacri- 
fice is  opposed  not  only  to  its  original 
institution,  but  also  to  Heb.  7 : 27 ; 9 : 
25-28:  “Who  needeth  not  daily,  as 
those  high  priests,  to  offer  up  sacrifice, 
first  for  his  own  sins,  and  then  for  the 
people’s  : for  this  he  did  once,  when  he 
offered  up  himself.” 

25.  I will  drink  no  more.  Em- 
phatic, I will  m no  wue^  any  more.  These 


words  he  had  uttered  at  the  Passover, 
Luke  22  : 10,  18.  He  repeats  them  at 
the  supper.  They  are  not  inconsistent 
with  the  supjiosition  that  Jesus  him- 
self did  not  partake  of  the  bread  and 
wine  of  the  supper.  For  so  the  lan- 
guage in  Matt.  26  : 26,  27,  Take,,  eat,,  as 
well  as.  Drink  ye  all,,  seems  to  imply. 
There  really  could  be  no  significance  in 
Jesus  partaking  of  that  which  repre- 
sented his  own  body  and  blood.  They 
were  offered  for  others ; he  himself 
needed  no  offering.  Instead  of  saying 
definitely  this  cup,,  he  says  generally, 
this  fruit  of  the  vine.  He  had  just 
previously,  at  the  Passover,  drank  of  it 
for  the  last  time  with  them  ; now  he 
takes  the  cup,  gives  thanks,  hands  it  to 
tliem,  commanding  all  to  drink,  saying 
that  from  this  time  onward  he  will  not 
drink  it  till  he  drinks  it  with  them,  fresh 
and  of  a different  kind,  in  the  kingdom 
of  his  Father.  This  fruit  of  the  vine,, 
however,  includes  the  cup,  and  must 
have  referred  to  the  wine  in  it  as  a 
beverage.  Hence  it  is  worthy  of  notice 
that,  though  he  had  said,  This  is  my 
blood,  he  yet  speaks  generally  of  the 
wine  as  this  fruit  of  the  vine.  No 
chang(i  had  taken  place. 

The  phrase  also  affords  an  argument 
against  the  use  of  the  various  forms  of 
domestic  and  adulterated  wines  at  the 
Lord’s  Supper.  It  should  be  the  fruit 
of  the  vine.  Whether  it  should  be  fer- 
mented, or  unfermented,  is  a question 
worthy  of  attention.  Although  there 
is  no  proof  that  unfermented  wine  w'as 
used  at  the  Passover  (see  on  ver  23),  yet 
it  was  more  in  accordance  with  its  spirit 
and  nature,  as  the  feast  of  unleave'ned 
bread.  And  in  the  Lord’s  Supper  un- 
ferrnented  wine  is  in  the  truest  and 
most  literal  sense  the  fruit  of  the  vine, 
and  answers  to  the  idea  of/m7o/m  im- 
plied in  new,  immediately  following. 
Such  considerations,  together  with  the 
present  state  of  society,  and  of  the 
temperance  question,  incline  me  to 
])refer  unfermented  wine  at  the  Lord’s 
table. 

New.  The  word  in  the  original  con- 
veys not  only  the  idea  of  frestmess,  but 
also  of  a new  kind,  and  of  superior  ex- 
cellence. Thus,  this  fruit,  etc.,  and  ^tew, 
are  in  contrast.  Jesus  will  not  drink 


270 


MARK  XIV. 


A.D.  30, 


26  And  when  they  had  snug  an  hymn,  they  went  out 
into  the  mount  of  Olives. 


of  the  earthly  beverage,  wliich  is  an 
emblem  of  his  death,'  though  also  of 
the  life  of  his  people  ; but  he  will  drink 
of  thnt  which  is  the  result  of  his  death, 
and  which  all  his  followers  shall  share 
with  him  ; not  of  tlie  earthly  type,  but 
of  the  heavenly  reality.  Tlius,  the  new 
wine  points  to  the  felicity  of  the  glori- 
fied state,  the  bliss  of  eternal  life,  which 
shall  be  enjoyed  and  celebrated  at  the 
marriage  supper  of  the  Lamb.  The 
cup  points  to  the  life  given  for  his  peo- 
ple ; the  new  wine,  to  that  glorified  life 
obtained  for  them.  Rev.  19  : 6-9 ; 22  : 
2.  That  is  a tame  interpretation  indeed 
which  makes  this  verse  mean  that  the 
Jewish  Passover  is  to  be  henceforth 
superseded  by  the  Lord’s  Supper! 

This  verse  also  shows  that  the  ordi- 
nance not  only  looks  back  to  the  death 
of  Christ,  but  also  forward  to  the  esta- 
blishment of  his  glorified  kingdom. 
Paul  more  exactly  defines  its  future 
limit  and  prospect  by  the  words,  till  he 
come^  1 Cor.  11  : 26.  The  ordinance  is 
tlius  confined  to  the  church  during  the 
absence  of  the  Lord.  It  is  an  ordi- 
nance of  the  earth,  not  of  heaven. 
When  he  comes  to  be  present  with  his 
glorified  people,  they  will  have  the  real- 
ity, and  will  not  need  the  emblems, 
either  to  remind  them  or  to  aid  their 
faith,  lienee  this  verse  cannot  mean, 
that  Jesus  would  unite  with  his  disci- 
ples in  this  supper,  in  heaven.  Jesus 
probably  now  utters  that  memorable 
discourse  and  prayer  recorded  by  John 
in  chs.  14-17. 

26.  Sung  an  hymn.  A fitting  close 
of  the  supper.  This  is  the  only  re- 
corded instance  of  singing  by  Jesus 
and  his  discijiles.  After  an  ordinance 
emblematical  of  his  complete  and  per- 
fect work,  and  after  his  consoling  dis- 
course and  affectionate  prayer,  in  all  of 
which  he  seems  to  have  viewed  the 
work  in  its  full  accomplishment,  he 
could  well  sing  with  his  disciples  a 
hymn  of  praise.  Jesus  sung  and  gave 
“songs  in  the  night,”  Job  35: 10.  In 
the  original,  a single  word  is  used,  lite- 
rall}"  having  hymned^  having  mng  hymuR^ 
or  praise^  or  pmlms^  the  word  by  no 
means  limiting  it  to  a single  hymn,  or 
composition.  It  is  very  commonly  sup- 
posed that  they  sung  or  chanted  Psalms 
115-118,  which  were  said  to  be  used  at 


the  close  of  the  Passover.  Of  this, 
however,  we  have  no  means  of  deter- 
mining. The  ordinance  is  one  of  min- 
gled solemnity  and  joy. 

This  is  a litting  ))lace  to  refer  to  the 
relation  between  the  two  ordinances 
Christ  has  intrusted  to  his  church.  In 
order  of  time,  Baptism  first,  the  Lord’s 
Supper  after.  See  on  the  various  pas- 
sages relating  to  baptism.  In  relation 
to  individuals  and  churches,  baptism  is 
the  initial  rite;  the  Lord’s  Supper  the 
memorial,  covenanting  and  commun- 
ing rite  of  those  initiated  by  baptism. 
The  former  to  individuals  separately, 
and  but  once  ; the  latter  to  individuals 
assembled  in  church  relations,  and  oft 
repeated.  The  one  is  a profession  of 
faith,  a putting  on  Christ;  the  other 
the  renewed  vows  and  confession  of 
the  soul  in  Christ,  and  living  on  Christ. 
Again,  baptism  points  to  our  burial  into 
Christ’s  death  ; the  Lord’s  Supper,  to 
our  living  by  Christ’s  life.  The  former 
is  a symbol  of  our  new  birth  ; the 
latter,  of  the  sustenance  of  our  new 
life.  The  one  shows  how  we  are  made 
one  in  Christ ; the  other,  how  we  are 
continued  one  in  him.  Thus,  in  what- 
ever way  we  may  view  these  ordi- 
nances, the  former  precedes  the  lat- 
ter. Baptism  is  in  its  nature  and  in 
its  divine  arrangement  a prerequisite 
to  the  Lord’ s Supper.  Faith,  or  a rege^ 
nerate  state,  which  is  presupposed  by 
baptism,  and  an  orderly  walk  (2  Thess. 
3 : 6)  are  also  prerequisites.  See  on  ch. 
16  : 16. 

The  Mount  of  Olives.  See  on  ch. 

11  : 1.  Jesus  passes  out  of  the  city, 
down  the  deep  gorge  on  the  eastern 
side,  crosses  the  Kedron,  about  where 
a small  bridge  now  spans  the  dry  chan- 
nel, to  a grove  at  the  foot  of  the  Mount 
of  Olives,  named  Gethsemane,  where 
he  was  wont  to  resort  with  his  disci- 
ples, Luke  22  : 39;  John  18:2.  He 
goes  thither  to  enter  upon  his  suffer- 
ings, and  to  be  betrayed  to  his  ene- 
mies. 

27-31.  The  scattering  of  the  dis- 
ciples AND  Peter’s  denial  foretold. 
Matt.  31-35  ; Luke  22  : 39 ; John  18  : 1. 
Compare  Luke  22  : 31-38  and  John  13 : 31 
-38.  It  is  very  commonly  supposed  that 
these  four  accounts  refer  to  the  same 
conversation.  It  seems  very  difficult 


A.D.  30. 


MARK  XIV. 


2:1 


The  scattering  of  the  disciples^  and  Peter'^s  denial 
foretold. 

27  ® And  Jesus  saitli  unto  them,  All  ye  shall  be  offend- 
ed because  of  me  this  night : for  it  is  written,  * ‘ I 
will  smite  the  shepherd,  and  the  sheep  shall  be  scat- 

28  tered.’  But  "after that  I am  risen,  I will  go  before 
you  into  Galilee. 

29  ""But  Peter  said  unto  him.  Although  all  shall  be 

30  offended,  yet  will  not  I.  And  Jesus  saith  unto  him. 
Verily  I say  unto  thee.  That  this  day,  even  in  this 
night,  before  the  cock  crow  twice,  thou  shalt  deny 


«Mt.  2G.  31;  Lk. 
22.  31 ; John  13. 
30. 

tJolm  16.  32; 

Zech.  13.  7. 

“ ch.  10.  7. 

*Mt.  26.  33,  34; 
Lk.  22.  33,  34  ; 
John  13.  37,  38  ; 
2 Ki.  8.  13  ; Jer. 
10.  23  ; 17.  9. 


to  reduce  them  to  any  sort  of  harmony. 
The  circumstances  and  time  seem  to  be 
different.  The  scene  in  Matthew  and 
Mark  is  on  their  going  out  to  the  Mount 
of  Olives  ; that  hi  Luke  and  John  while 
they  were  still  in  the  upper  room.  It 
seems  more  natural  and  in  perfect  har- 
mony with  the  four  narratives  to  sup- 
pose that  Jesus  twice  intimated  Peter’s 
denial ; the  first  after  the  departure  of 
JiuUis,  related  by  Luke  and  John,  and 
the  second  an  hour  or  two  afterward, 
as  they  were  going  to  the  Mount  of 
Olives,  related  by  Matthew  and  Mark. 
See  author’s  Harmony,  on  § 169.  The 
accounts  of  Matthew  and  Mark  are 
given  in  almost  the  same  language. 
Mark,  however,  excels  in  definiteness, 
vers.  30,  31. 

27.  All  ye  shall  he  offended;  ye 

shall  find  cause  of  offense,  of  stum- 
bling; so  as  to  desert  me,  ver.  50. 
Because  of  me  this  night;  these 
words  are  not  found  in  most  of  the  old- 
est and  best  manuscripts  ; they  belong 
to  Matt.  26:31.  For  it  is  written. 
In  Zech.  13  ; 7.  The  quotation  which 
follows  conforms  quite  closely  to  the 
Septuagint  version  of  the  Old  Testa- 
ment, and  exjwesses  the  thought  of  the 
original  Hebrew.  Jesus  quotes  this 
prophecy,  thereby  intimating  that  a 
suffering  Messiah  was  in  accordance 
with  the  purposes  of  God,  and  that  in 
connection  with  it  his  followers  should 
be  scattered.  He  quoted  it  also  for 
their  sake  ; doubtless  they  pondered  it 
during  those  days  of  darkness.  I will 
smite.  God  is  said  to  smite  Jesus, 
since  he  both  permitted  and  purposed 
it ; he  gave  him  to  be  smitten,  John  3 : 
16  ; Acts  2 : 23.  The  shepherd.  The 
Messiah,  the  great  shej^herd  of  the 
sheep  (Heb.  13  ; 20),  spoken  of  imme- 
diately after  as  wy  fellow  (Zech.  13  : 7), 
a fellow-ruler,  the  King  of  kings,  and 


an  equal,  Phil.  2:6.  In  Zech.  11 : 8-13, 
it  was  foretold  that  he  should  be  reject- 
ed and  sold,  and  in  12  : 10,  that  he  should 
be  pierced.  Shall  be  scattered,  in 
all  directions.  A strong  and  authorita- 
tive assertion.  Their  scattering  implied 
that  they  were  offended  in  him,  disaf- 
fected in  their  faith,  discipleship,  and 
thoughts  of  him,  Luke  24  : 21. 

28.  I Avill  go  before.  As  a shep- 
herd, John  10  : 4,  27.  Jesus  throws  a 
beam  of  light  on  this  dark  picture.  In 
accordance  with  the  remainder  of  the 
verse  in  Zechariah,  “And  I will  turn 
mine  hand  ui)on  the  little  ones.”  It 
does  not  imply  that  he  would  not  ap- 
pear to  them  previous  to  meeting  them 
in  Galilee  ; but  rather  that,  rising  before 
their  return  thither,  he  would  again  col- 
lect the  flock,  and  go  before  them  to 
Galilee,  ch.  16  : 7 ; Luke  24  ; 33-36.  For 
the  fulfillment  of  this  promise  see  ch. 
16  ; Matt.  28  : 16 ; John  21  : 1 ; 1 Cor. 
15  : 6. 

29.  Peter  said.  Impulsive  and  self- 
confident,  Peter  is  the  first  to  speak. 
He  speaks  not  now,  as  frequently,  as 
spokesman  of  the  apostles,  but  for  him- 
self, arrogating  a courage  and  devotion 
above  his  associates.  Though  all. 
Notice  the  strength  of  his  self-reliant 
assei’tion.  Though  all  (the  rest),  or  even 
more  strongly,  all  (every  one)  ahoald  he 
offended,  yet  Avill  not  I.  Peter  had 
been  before  warned  of  his  defection  and 
denial,  Luke  22  : 31-34.  The  second 
warning  arouses  him  to  the  strongest 
assertion.  His  self-sufficiency  and  ar- 
rogance found  an  antidote  in  his  fall, 
and  seem  to  have  been  alluded  to  by 
Jesus  after -his  resurrection,  at  tlje  Sea 
of  Galilee,  “ Simon,  son  of  Jonas,  lovest 
thou  me  more  than  <//e.se.^”  John  21  : 
15.  He  was  permitted  to  fall  lower 
than  any  of  his  brethren. 

30.  Jesus  replies  with  the  solemn  and 


272 


MAKK  XIV. 


A.D.  30. 


31  me  thrice.  But  he  spake  the  more  vehemently,  If  I 
should  die  with  thee,  I will  not  deny  thee  in  any 
wise.  Likewise  also  said  they  all. 

Chrisfs  agony  in  GetJisemane. 

32  y AND  they  came  to  a place  which  was  named  y Mt  26.  36 : Lk. 
Gethsemane.  And  he  saith  to  his  disciples,  Sit  ye 

here,  while  I shall  pray. 


authoritative  beginning,  “Verily  Isay 
unto  you.”  That  this  day  of  twenty- 
four  hours,  which  had  begun  at  sunset. 
Literally,  That  thou  this  day.  Notice 
that  thou  is  emphatic,  in  striking  con- 
trast to,  yet  will  not  7,  ver.  29.  He 
more  definitely  marks  the  time,  in 
this  night.  And  still  more  definitely, 
before  the  cock  crow  twice.  A 
cock^  etc.  So  in  the  other  Gospels  the 
indefinite  article  is  used,  which  is  in  har- 
mony with  the  supposed  scarcity  of  this 
fowl.  Fowls  are  very  abundant  in  the 
East  at  the  present  day.  Later  Jewish 
writers  afiirin,  though  not  always  con- 
sistent with  themselves,  that  the  inha- 
bitants of  Jerusalem,  and  the  priests 
everywhere,  were  forbidden  to  keep 
fowls,  because  they  scratched  up  un- 
clean worms.  But  even  if  this  were  so, 
the  Roman  residents,  over  whom  the 
Jews  could  exercise  no  power,  might 
keep  them.  Twice.  The  first  about 
midnight;  the  second  about  three 
o’clock.  The  former  would  be  less 
noticed  at  a time  when  people  were  ge- 
nerally asleep.  The  latter  was  more 
commonly  observed  as  the  signal  of 
approaching  labors,  and  hence  was 
called  by  way  of  eminence  the  cock- 
crowing^  to  which  Matthew  and  the 
other  evangelists  refer.  Mark  records 
the  very  words  of  Jesus  as  they  w'ere 
indelibly  impressed  upon  Peter’s  mind. 
Matthew  gives  the  general  sense.  “ The 
difference  is  the  same  as  (similar  to) 
that  between  saying  before  the  bell  rings 
and  before  the  second  bell  rings  (for  church 
or  dinner),  the  reference  in  both  ex- 
pressions being  to  the  last  and  most 
important  signal,  to  which  the  first  is 
only  preliminary.  The  existence  or  oc- 
currence of  the  lntter,  though  expressly 
mentioned  only  in  the  last  phrase,  is 
not  excluded  by  the  first,  and,  if  previ- 
ously known,  may  be  considered  as  in- 
cluded in  it.” — J.  A.  Alexander. 
Deny  me;  that  I am  your  Lord  and 
Tcaclier,  and  that  you  are,  or  ever 


have  been,  my  disciple.  Disown  me. 
Thrice.  Emphatic  in  the  original, 
Thrice  deny  me.  Thus  he  who  exalted 
himself  the  highest  should  be  abased 
the  lowest. 

31.  This  reply  of  Jesus  leads  Peter 
to  make  a still  stronger  assertion,  that 
he  would  die  with  him  rather  than  deny 
him.  He  spake  or  talked  the  more 
vehemently,  uttering  what  is  here 
said,  and  more  beside,  with  the  greatest 
earnestness.  In  this,  Peter  showed  his 
strong  self-will  and  self-confidence.  The 
rest  of  the  disciples  catch  his  spirit  and 
words,  and  join  in  like  declarations. 
Such  warnings  should  have  put  Peter 
and  the  other  apostles  on  their  guard, 
and  led  them  to  depend  humbly  on 
God ; but  they  seem  to  have  had  the 
opposite  effect  of  arousing  their  spiri- 
tual pride,  and  a dependence  on  their 
own  will  and  strength. 

32-42.  The  agony  of  Jesus  in  Geth- 
semane. Matt.  26  : 36-46  ; Luke  22 : 
40-46  ; John  18  : 1.  The  accounts  of 
Matthew  and  Mark  are  the  fullest  and 
very  similar.  Matthew  mentions  the 
three  prayers  of  Jesus  ; Mark  mentions 
two,  but  implies  the  third.  Other  dif- 
ferences will  appear  in  the  notes  below. 
Luke’s  account  is  concise,  but  vivid. 
He  indefinitely  marks  the  different 
times  of  prayer,  concentrates  them  in 
one  description,  and  adds  what  the 
other  evangelists  omit,  the  appearance 
of  the  angel,  the  bloody  sweat  and  sor- 
row, the  psychological  cause  of  their 
sorrow.  John,  in  harmony  with  the 
supplemental  character  of  his  Gospel, 
refers  merely  to  the  fact  that  Jesus  and 
his  disciples  entered  a garden,  without 
any  accoimt  of  the  agony. 

fe.  And  they  came.  The  incident 
just  related  occurred  while  they  were 
on  their  way  to  the  Mount  of  Olives, 
ver.  26.  Mark  uses  the  present,  A'nd 
they  come ; a vivid  narrative.  A place. 
A field,  a possession.  Com]>ai-e  John 
4 : 5,  where  the  same  Greek  word  is 


A.D.  30. 


MARK  XIV. 


273 


translated  a parcel  of  ground,  John 
calls  it  a garden,  not  in  our  sense,  but 
in  that  of  an  orchard  or  olive-yard. 
Here  Jesus  was  about  to  retire,  Luke 
22  : 39 ; Jolin  18  : 1,  2. 

Gethsemane  means  “ oUve-presaf  a 
name  seemingly  prophetic  of  Christ’s 
agony,  where  he  trod  the  wine-press 
alone  (Isa.  63  : 3),  without  the  city, 
Rev.  14  : 20.  It  w^as  just  across  the 
brook  Kedron,  about  one  half-mile  east 
from  Jerusalem,  at  the  foot  of  the 
Mount  of  Olives.  The  modern  garden 
without  doubt  occupies  the  same  site, 


trees  probably  sprang  from  the  roots  of 
those  standing  in  the  days  of  our  Lord. 
Thomson  {Land  and  Look,,  ii.  284) 
thinks  that  the  ancient  Gethsemane 
was  situated  in  a secluded  vale,  several 
hundred  yards  to  the  north-east  of  the 
modern  one.  There  is  much  evidence, 
however,  in  support  of  tiie  present  lo- 
cality. 

“At  the  juncture  of  the  three  roads 
which  lead  to  Bethany  is  the  Garden  of 
Gethsemane.  It  is  an  urea  of  120  feet 
east  and  west  and  150  feet  north  and 
south.  The  entrance  is  through  a low 


GARDEN  OF  GETHSEMANE. 


or  a portion  of  it,  possibly  somewhat 
smaller,  being  an  inclosure  of  about 
one-third  of  an  acre,  and  surrounded 
by  a low  wall.  In  it  are  eight  venera- 
ble olive-trees,  still  green  and  produc- 
tive, but  so  decayed  that  heaps  of 
stone  are  piled  up  against  their  trunks 
to  keep  them  from  being  blown  down. 
They  w'ere  standing  at  the  Saracenic 
conquest  of  Jerusalem,  A.D.  636,  since 
the  sultan  receives  a tax  on  them,  fixed 
at  that  tinie.  But  as  all  the  trees  around 
Jerusalem  were  cut  down  by  Titus  at 
the  destruction  of  Jerusalem  (Jose- 
phus, Jewhh  IHfr,  vi.  1.  1),  these  olive- 


ii  on  gate  on  the  western  side,  and  the 
keeper  is  an  old  Franciscan  monk.  . . . 
Witli  parental  care  he  has  nourished 
the  eight  remaining  olive-trees,  beneath 
which  he  thinks  the  fearful  struggle 
occuri-ed.  They  bear  mai-ks  of  great 
age ; their  trunks  are  gnarled  and  hol- 
low, their  foliage  scanty,  and,  true  to 
their  species  in  old  age,  their  i‘oots  are 
far  above  the  ground,  but  at  present 
covered  with  an  artificial  soil.  One 
more  venerable  than  the  rest  is  seven 
feet  in  cii’cumferenee,  and  has  sei)a- 
rated  into  four  parts  from  the  roots  up- 
ward to  the  branches  ; a second  is 


274 


MAEK  XIV. 


A.D.  30, 


33  And  he  taketh  with  him  Peter  and  James  and 
John,  and  began  to  be  sore  amazed,  and  to  be  very 

34  heavy;  and  saith  unto  them,  *My  soul  is  exceeding  * John  12,  27. 
sorrowful  unto  death : tarry  ye  here,  and  watch. 

35  And  he  went  forward  a little,  and  fell  on  the 
ground,  and  prayed  that,  if  it  were  possible,  the 


twisted  with  age  ; a third  is  hollow. 
But  the  branches  are  strong,  the  leaf 
green,  and  from  the  aged  roots  young 
trees  arc  spi-outing.” — Du.  J.  P.  New- 
man, From  Dan  to  Beersheba^  p.  118. 

His  disciples.  Only  eiglit,  as  the 
event  showed,  three  being  selected  to 
go  farther  with  him.  Sit  ye  here, 
probably  just  within  the  inclosure. 
JPray.  In  regard  to  his  sufferings,  see 
on  ver.  35.  Matthew  sa5^s  “ pray  yon- 
der,” probably  in  a secluded  and  shady 
retreat.  Luke  says  “about  a stone’s 
throw,”  that  is,  from  a sling.  It  was 
now  probably  between  eleven  and 
twelve  o’clock,  and  within  two  days  of 
the  full  moon. 

33.  Peter  and  James  and  John. 

The  same  three  wlio  had  witnessed  his 
transhguration  (ch.  9 : 2)  are  selected 
to  be  witnesses  of,  and  sympathizers 
in,  his  great  humiliation  and  agony  in 
the  garden.  The  former  scene  was  a 
preparative  for  the  latter.  He  who  had 
professed  such  an  undying  attachment 
to  Jesus,  and  the  two  who  would  sit  on 
his  right  and  left  hand,  and  said  they 
were  able  to  drink  of  his  cup,  ch.  10  ; 39. 
Began,  as  never  before,  and  continu- 
ing, as  here  described.  Sore  amazed. 
A very  strong  word  in  the  original, 
greatly  distressed  with  horror  and  amaze- 
ment. Very  heavy.  Deeply  deject- 
ed, burdened  in  spirit.  According  to 
some,  the  word  expresses  the  sorrow 
of  loneliness,  which  presses  like  a load 
of  lead  upon  the  soul. 

34.  The  beginning  of  his  anguish  has 
just  been  stated.  Another  step  in  his 
overwhelming  agony  is  now  brought  to 
view.  My  soul.  Jesus  had  a human 
soul ; and  this  was  the  scene  of  his 
agony.  His  emotional  nature  was  over- 
whelmed with  sorrow.  Exceeding 
sorrowful.  Literally,  environed  vnth 
griefs  shut  in,  with  sorrow  on  every 
side.  This  was  in  view  of  the  connec- 
tion of  his  sufferings  and  death  with 
sin.  Even  unto  death.  The  ex- 
tremest  intensity  ; deathly ; a little 
more  would  be  death  itself.  Compare 
Ps.  18  : 4,  5 ; 55  : 4 ; Jon.  4 : 9.  Indeed, 


he  might  have  died  had  it  not  been  for 
the  angel  who  strengthened  him,  Luke 
22  : 43.  This  language  points  to  suffer- 
ings in  his  human  nature.  He  had 
been  before  troubled  in  the  anticipa- 
tion of  his  sufferings  (John  12  : 27), 
now  he  is  overwhelmed  with  the  suffer- 
ings themselves.  A body  and  soul  un- 
tainted, and  unmarred  by  sin,  must 
have  been  capable  of  endurance  far  be- 
yond any  of  our  sinful  race.  This  en- 
durance must  have  been  greatly  in- 
creased by  the  connection  of  the  divine 
with  the  human.  Hence  the  sorroio 
unto  death  was  beyond  anything  that 
ever  has,  or  could  be,  experienced  in 
this  world  by  any  one  of  our  fallen  race. 
It  was  beyond  all  human  conception. 
He  was  suffering  for  sinners,  in  their 
place.  He  made  their  case,  as  it  were, 
his  own.  The  horror  and  woe  of  the 
lost,  and  the  pangs  of  hell,  were  taking 
hold  upon  him,  so  far  as  it  was  possible 
in  his  state  of  innocence.  Tarry  ye 
here.  He  would  be  alone  with  his 
Father.  His  sorrows  are  too  great  to 
be  borne  in  the  immediate  presence  of 
even  these  three  favored  disciples, 
i Watch.  Keep  awake,  to  keep  me  com- 
■ pany,  and  act  as  a guard.  Yet  his  hu- 
man nature  craved  their  presence  near 
at  hand.  He  does  not  ask  their  prayers, 
but  their  attendance  and  watchfulness. 
In  great  dangers  it  is  a comfort  to  know 
that  friends  are  near  us  and  vigilant, 
even  tliough  unable  to  help  us. 

35.  Went  forward  a little,  into 
the  garden.  Thus  there  were  three 
companies  : the  eight,  the  three,  and 
the  one.  As  the  high-priest  entered  the 
holy  of  holies  alone,  so  Jesus  must  suf- 
fer alone.  The  disciples  were  probably 
as  near  to  him  as  they  could  bear.  The 
glory  of  the  transfiguration  doubtless 
tilted  the  three  to  be  nearer  than  the 
test.  Fell  on  the  ground  and 
prayed.  Luke  says  he  “kneeled 
down.”  Doubtless  he  knelt  first,  and, 
as  his  agony  increased,  fell  forward,  as 
Matthew  sa3’s  “ on  his  face.”  Compare 
Gen.  17  : 3.  The  posture  was  indicative 
of  his  extreme  humiliation  and  an- 


A.D.  30. 


MARK  XIV. 


36  hour  might  pass  from  him.  And  he  said,  Abba, 
Father,  all  things  are  possible  unto  thee;  take 
away  this  cup  from  me : nevertheless  not  what  I 

37  will,  but  what  thou  wilt.  And  he  cometh,  and 
findeth  them  sleeping,  and  saith  unto  Peter,  Simon, 
sleepest  thou  ? Couldest  not  thou  watch  one  hour  ? 

38  Watch  ye  and  pray,  lest  ye  enter  into  temptation. 
^ The  spirit  truly  is  ready,  but  the  flesh  is  weak. 


a Ro.  8. 15 ; Gal.  4. 
6. 

b Heb.  5.  7. 

® Ps.  40.  8 ; John 
5.  30;  6.38. 


d Ro.  7.  23  ; Gal. 
5.  17,  24. 


guish.  If  it  were  possible ; that 
God’s  glory  be  respected  and  displayed, 
and  the  world’s  salvation  be  secured, 
without  this  suffering.  The  hour 
might  pass  from  me*  That  hour  or 
season  of  overwhelming  anguish.  See 
next  verse,  on  cup*  Mark  alone  gives 
the  subject  or  substance  of  the  prayer 
which  follows. 

36.  Abba^  the  Aramaic  word  for 
Father,  a word  expressing  a high  de- 
gree of  love  and  confidence  and  used 
from  early  childhood.  Mark  here,  as 
in  some  other  instances,  preserves  the 
very  expression  Jesus  used,  ch.  5 : 41; 
7 : 11.  This  gives  vividness  to  the  nar- 
rative ; and  shows  that  Jesus  used  com- 
mon language,  and  not  mystic  ex- 
pressions on  such  occasions.  He  pray- 
ed as  the  Son.  All  things  are  pos- 
sible, etc.  He  recognized  the  omni- 
potence of  the  Father.  Compare  “if 
it  were  possible,”  in  the  preceding 
verse.  The  meaning  seems  to  be,  All 
things  consistent  with  thy  perfections 
are  possible  unto  thee.  This  cup* 
This  bitter  cup  of  anguish.  (Jap  is  a 
common  figure  of  Scripture,  sometimes 
representing  joy  (Ps.  16  : 5 ; 23  : 5 ; 
116  : 13),  and  sometimes  sorrow,  Ps. 
11  : 6;  75  : 8 ; Isa.  51  : 17 ; Jer.  25  : 15; 
Rev.  16  : 1.  Not  the  cup  of  death, 
but  of  present  overwhelming  anguish. 
Which  he  was  suffering,  as  our  substi- 
tute, Isa.  53  : 4,  5.  To  suppose  him 
overwhelmed  with  the  dread  of  death, 
and  praying  for  its  removal,  is  contrary 
to  the  spirit  he  had  ever  manifested 
toward  it,  and  to  all  his  declarations 
and  prayers  concerning  it,  John  12  : 
27,  28;  chs.  14-17.  Nevertheless, 
etc.  Bid  not  what  I will.  Not  my  will, 
l)ut  thine  be  done.  Wonderful  faith 
iind  resignation  combined  ! The  will 
of  Jesus,  who  was  both  priest  and  vic- 
tim, is  swallowed  up  in  the  divine  will. 
But  what  thou  Avilt  was  his  rule, 
not  only  of  action,  but  also  of  will. 
His  will  remained  firm,  and  one  with 


the  Father’s.  The  words  of  the  prayer 
vary  slightly  in  the  different  evangel- 
ists, but  with  the  same  import. 

37.  Findeth  them  sleeping. 
Most  surprising,  but  explained  by 
Luke  ; they  were  sleeping  for  sorrow. 
Yet  this  did  not  relieve  them  of  re- 
sponsibility. Saith  unto  Peter ; Avho 
had  been  "foremost  in  his  professions 
and  promises ; he  is  addressed  in  be- 
half of  the  others  also.  Mark’s  narra- 
tive is  very  vivid.  He  alone  records 
that  Jesus  called  him  here  /Simoriy 
which  he,  on  several  occasion,  used 
when  he  would  remind  him  of  his  weak- 
ness, Matt.  16  : 17;  Luke  22  : 31 ; John 
21 : 15.  Sleepest  thou  ? Is  it  possible 
that  thou  sleepest  when  I commanded 
thee  to  watch  ? Couldest  not  thou 
watch  ? Wast  thou  unable,  not  strong 
enough  to  watch  ? This  whole  address 
was  one  of  mingled  reproof  and  pity. 
One  hour*  An  indefinite  short  time, 
ch.  13  : 11,  32;  Matt.  9 : 22.  Some  find 
here  an  intimation  of  the  length  of  the 
agony  of  Gethsemane. 

38.  Directing  his  address  to  all  three, 
Jesus  re-enjoins  watchfulness,  with  the 
addition  of  prayer,  with  special  refe- 
rence to  themselves,  that  they  might 
not  fall  under  the  power  of  tempta- 
tion* Their  hour  of  trial  was  at  hand, 
and  they  needed  both  to  watch  and 
also  pray,  for  they  needed  strength  and 
grace.  The  motive  of  the  former  in- 
junction was  sympathy  with  him  ; that 
of  this  is  their  personal  preservation 
and  safety. 

Spirit  * * * flesh*  Your  higher  spirit 
tual  nature  is  ready  and  willing.^  but 
your  lower  animal  nature  is  feeble, 
worn  and  tired,  yielding  to  the  ex- 
haustive weariness  of  ai^p^iety  and  sor- 
row. This  was  a kind  apology  for  their 
slumbering,  3^et,  at  the  same  time,  an 
incentive  for  immediate  watchfulness 
and  prayer  ; for  the  weaker  their  flesh, 
the  more  they  needed  divine  help,  and 
to  be  on  their  guard.  To  suppose  with 


276 


MAEK  XIV. 


A.D.  30. 


39  And  again  he  went  away,  and  prayed,  and  spake 

40  tlie  same  words.  And  when  he  returned,  he  found 
them  asleep  again ; for  their  eyes  were  heavy,  neither 
wist  they  what  to  answer  him. 

41  And  he  cometh  the  third  time,  and  saith  unto 
them.  Sleep  on  now,  and  take  rest : it  is  enough, 

®the  hour  is  come;  behold,  the  Son  of  man  is  be-  * John  13. 1. 

42  trayed  into  the  hands  of  sinners.  ^ Rise  up,  let  us  ^ Mt.  26. 46 ; John 
go ; lo,  he  that  betrayeth  me  is  at  hand. 


some  that  spirit  and  Jles/i  mean  simply 
mijid  and  dod?/,  accords  not  so  well  with 
the  usage  of  the  terms,  and  fails  in 
depth  and  fnllness  of  meaning.  The 
conditions  of  body  and  mind,  of  spiri- 
tual life  and  carnal  weakness,  are  all 
taken  into  view ; the  one  renewed  and 
somewhat  developed  by  divine  grace, 
the  other  still  suffering  from  sin  and 
the  effects  of  sin. 

39.  Jesus  now  goes  away  and  prays 
again,  and  spake  the  same  words# 
Matthew  gives  a brief  summary  of  this 
prayer,  in  which  submission  is  the  chief 
idea.  Compare  Heb.  5 : 7-9. 

40.  Returning  • a second  time,  J esus 
again  finds  them  sleeping,  for  their 
eyes  Avere  heavy,  weighed  down  and 
burdened  with  drowsiness.  This  ex- 
pression implies  that  their  sleep  was 
not  a deep,  but  a drowsy  one.  Neither 
wist,  etc.  T/ie^  knew  not  what  to  an- 
swer him ; they  were  confounded  and 
ashamed.  Compare  ch.  9 : 6. 

41.  He  cometh  the  third  time. 
This  implies  a third  season  of  prayer, 
Avhich  Matthew  (26  : 44)  definitely  re- 
cords, “and  prayed  the  third  time, 
saying  the  same  words.”  The  repeti- 
tion shows  the  intensity  and  continu- 
ance of  the  agony.  Luke  vividly  de- 
scribes it : “His  sweat  was  as  great 
drops  of  blood  falling  down  to  the 
ground  in  large  drops,  probably 
mingled  with  blood.  So  Jesus  suffered 
three  assaults  from  Satan  in  the  wilder- 
ness. Paul  also  prayed  thrice,  2 Cor. 
12  : 8.  This  has  been  erroneously  called 
an  unanswered  prayer.  But  it  was  an- 
swered in  the  highest  sense.  The  Fa- 
ther heard  him  always,  John  11 : 42. 
The  agony  continued  according  to  the 
Father’s  will ; and  the  will  of  the  Fa- 
ther was  one  with  that  of  the  Son.  The 
angel  appearing  and  strengthening  him 
(Luke  22  : 43)  was  also  in  answer  to 
his  prayer  ; similar  to  the  Lord’s  answer 
to  Paul’s  repeated  petition,  2 Cor.  12  : 


9.  This  agony  also  did  pass  away,  and 
in  composure  he  gave  himself  up  to  his 
betrayer,  and  went  calmly  to  the  hall 
of  judgment.  This  endurance  and  tri- 
umph over  the  agony  of  the  garden 
was  a pledge  and  foretaste  of  full  and 
final  victory. 

Sleep  on  nOAV#  fdleep  the  remaining 
time^  and  take  your  rest!  The  exact 
meaning  of  these  words  has  been  much 
discussed.  Some  suppose  they  were 
si)oken  in  mournful  irony ; but  such  a 
view  is  decidedly  unnatural.  Others 
suppose  a question.  Do  ye  sleepy  etc.  ? 
v/hich  is  admissible.  But  it  is  better  to 
take  them  as  an  exclamation  of  merci- 
ful reproof.  As  if  he  had  said,  “Ye 
sleep  the  remaining  time,  do  you,  in- 
stead of  watching  V and  ye  take  your 
rest  instead  of  praying  ? Behold,  the 
time  that  remained  has  expired;  the  hour 
to  which  I have  so  often  referred  is  at 
hand,  etc.  Rise,  let  us  be  going ! ” 
Winer’s  view  is  worthy  of  considera- 
tion. He  supposes  that  the  words  were 
probably  uttered  permissively  by  Jesus, 
in  the  tranquil,  gentle,  resigned  mood 
resulting  from  the  prayer:  '‘‘‘Sleep  on 
then  and  take  your  resV'  (Grammar, 
Thayer's  Devised  Edition^  § 43,  1.) 

It  is  enough,  that  ye  have  slept, 
and  remained  here.  This  was  probablv 
spoken  after  a britT  pause.  The  hour 
of  my  sufferings  by  the  hands  of  men 
is  come.  Behold.  At  this  moment 
he  may  have  caught  a glimpse  of  Judas 
and  his  band  of  soldiers.  See  next  verse. 
Is  betrayed.  So  far  as  the  act  of 
Judas  was  concerned,  and  to  the  mind 
of  Jesus,  who  beheld  the  whole  as  actu- 
ally accomplished.  Hands  of  sin- 
ners. The  Jews  and  the  Gentiles.  He 
was  betrayed  by  Judas,  and  delivered 
up  to  the  Jewish  rulers,  and  by  them 
betrayed  and  delivered  up  to  the  Roman 
authorities,  ch.  10  : 33,  34. 

42.  Rise.  Awake,  arise.  The  word 
in  the  original  includes  the  idea  of  rous- 


A.D.  30. 


MARK  XIV, 


277 


Jesus  hetrayed  and  made  'prisoner, 

43  sAnd  immediately,  while  he  yet  spake,  cometh  /u’ Vr 

Judas,  one  of  the  twelve,  and  with  him  a great  mul-  3.  ’ ‘ ^ ^ * 

titude  with  swords  and  staves,  from  the  chief  priests 


ing  from  sleep.  Not  to  escape  danger, 
but  to  meet  it.  Behold 9 he  is  at 
hand*  Look,  see,  lie  is  at  hand.  The 
wliole  verse  is  a vivid  picture  of  great 
earnestness  and  haste.  “As  I sat  be- 
neath the  olives,  and  observed  how  very 
near  the  city  was,  with  what  perfect 
ease  a person  could  survey  at  a glance 
the  entire  length  of  the  eastern  wall, 
and  the  slope  of  the  hill  toward  the 
valley,  I could  not  divest  myself  of  the 
impression  that  this  local  peculiarity 
should  be  allowed  to  explain  a passage 
ill  the  account  of  our  Savior’s  appre- 
hension. Every  one  must  have  noticed 
something  abrupt  in  his  summons  to 
the  disciples  : ‘ Arise,  let  us  be  going ; 
sec,  he  is  at  hand  that  doth  betray  me.’ 
Matt.  26  : 46.  It  is  not  improbable  that 
his  watchful  eye  at  that  moment  caught 
sight  of  Judas  and  his  accomplices,  as 
they  issued  from  one  of  the  eastern 
gates,  or  turned  round  the  northern  or 
southern  corner  of  the  walls,  in  order 
to  descend  into  the  valley.  Even  if 
the  night  was  dark,  he  could  have  seen 
the  torches  which  they  carried,”  John 
18  : 3. — Dr.  Hackett,  Scripture  JIlus- 
trations,  p.  266.  If  the  night  was  clear 
he  could  have  caught  a view  of  the  ap- 
proaching company  by  the  light  of  the 
moon  then  near  its  full. 

43-52.  Jesus  is  betrayed  and  made 
PRISONER.  Matt.  26  : 47-56  ; Luke  22  : 
47-53 ; John  18  : 2-11.  The  accounts 
of  Matthew  and  Mark  are  the  most  ex- 
tended, and  of  about  equal  length.  , 
John  is  fullest  in  narrating  the  first 
part  of  the  betrayal.  Luke  is  briefest. 
Matthew  alone  speaks  of  the  twelve 
legions  of  angels,  and  that  the  Scrip- 
ture must  be  fulfilled  ; Mark  alone  re- 
lates concerning  the  youth  wlio  fled 
away  naked  ; Luke  alone  records  that 
Jesus  healed  the  servant’s  ear ; and 
John  alone  tells  us  of  Jesus  going  forth 
to  meet  Judas  and  his  band,  and  their 
going  backward  and  falling  on  the 
ground.  The  variations  in  the  several 
accounts  are  interesting  in  exhibiting 
variety  in  harmony,  and  are  worthy  of 
study.  Compare  author’s  Harmony, 

§ 171. 

43.  Immediately*  Denotes  a close  | 


succession  of  events.  While  he  yet 
spake^  or  was  yet  speaking.  He  had 
probably  roused  the  three  disciples 
from  their  slumbers,  and  rejoined  the 
remaining  eight,  possibly  saying  similar 
words  to  them  ; but  immediately  cometh 
the  betrayer.  Judas,  one  of  the 
twelve*  Thus  styled  by  Luke  also, 
pointing  him  out  not  only  as  one  of  the 
apostles,  but  also  as  the  apostolic 
criminal,  whose  crime  and  guilt  were 
the  more  aggravated  by  the  position  he 
had  held,  and  the  knowledge  and  inti- 
macy he  had  enjoyed  with  Jesus.  Some 
of  the  oldest  manuscripts  add  Iscariot 
after  Judas.  John  (18  : 2)  says  that 
Judas  knew  the  place,  for  Jesus  often 
resorted  thither.  A great  multi- 
tude* This  consisted,  first,  of  the  hand 
(John  18  : 3,  12),  or  Roman  cohort, 
which,  consisting  of  300  to  600  men,  was 
quartered  in  the  tower  of  Antonia, 
overlooking  the  temple,  and  ever  ready 
to  put  down  any  tumult  or  arrest  any 
disturber.  Probably  so  much  of  the 
band  as  could  be  spared  was  present. 
Then  there  were  the  captains  of  the  tem- 
ple (Luke  22  : 52),  with  their  men,  who 
guarded  the  temple  and  kept  order. 
Also,  some  of  the  chief  priests  and  elders 
(Luke  22  : 52)  ; and  finally  their  ser- 
vants, such  as  Malchus  (John  18  : 10), 
and  others,  who  had  been  commis- 
sioned by  the  Jewish  authorities. 
With  swords  and  staves*  Swords 
and  sticks^  or  clubs.  The  swords  were  in 
the  hands  of  the  soldiers  ; the  staves,  or 
clubs,  were  probably  in  the  hands  of 
the  guards  of  the  temple,  and  of 
others.  According  to  John,  they  also 
had  torches  and  lamps,  which,  not- 
withstanding the  moonlight,  they  might 
need  to  search  the  shady  retreats  in  the 
garden,  and  the  dark  caverns  of  the 
valley  of  the  Kedron.  From  the 
chief  priest$9  etc.  The  three  classes 
of  the  Jewish  Sanhedrim,  who  had  ob- 
tained the  soldiers,  and  sent  them  with 
their  servants  and  others,  under  the 
leadership  of  Judas.  The  word  trans- 
lated from  indicates  that  these  persons 
were  near  servants  and  attendants  of 
the  Jewish  leaders.  Judas  also  held  his 
commission  from  the  Sanhedrim. 


278 


MAKK  XIV, 


A.D.  30- 


44  and  the  scribes  and  the  elders.  And  he  that  be- 
trayed him  had  given  them  a token,  saying,  ^ Whom-  ^ Pro-  27.  6 ; Ps. 
soever  I shall  kiss,  that  same  is  he;  take  him,  and  20!  9%o^’ 

45  lead  him  away  safely.  And  as  soon  as  he  was  come, 
he  goeth  straightway  to  him,  and  saith.  Master, 

46  master ; and  kissed  him.  And  they  laid  their  hands 
on  him,  and  took  him. 

47  And  one  of  them  that  stood  by  drew  a sword,  and 
smote  a servant  of  the  high  priest,  and  cut  off  his 
ear. 


44.  Had  given  them,  the  offi- 
cers who  accompanied  Judas,  a 
token,  a concerted  signal,  which 
had  been  agreed  upon.  Matthew 
calls  it  simply  a sign.  Whom- 
soever I shall  kiss.  A common 
mode  of  affectionate  salutation  in  the 
East.  The  kiss  was  used  among  early 
Christians  as  a symbol  of  love  and 
brotherhood  (Rom.  16  : 16;  1 Cor.  16  : 
20;  2 Cor.  13  : 12  ; 1 Thess.  5 : 26;  1 
Pet.  5 : 14h  and  very  likely  had  often 
now  been  used  among  the  disciples. 
Take  him.  A strong  expression,  Lay 
hold  of  him,  seize  him,  secure  him. 
Lead  him  away  safely  or  securely. 
Judas  was  afraid  that  Jesus  might  es- 
cape, as  he  had  done  before,  Luke  4 : 
30;  John  8 : 59 ; 10  : 39.  He  also 
might  have  feared  that  his  disciples 
might  attempt  to  rescue  him,  vcr.  47. 

45.  As  soon  as  he  was  come. 
Rather,  And  coming  to  the  garden  of 
Gethsemane.  He  goeth  straight- 
way to  him.  Probably  a little  in 
advance  of  the  multitude.  Jesus,  a little 
in  advance  of  his  disciples,  is  met  by 
Judas,  leading  his  enemies;  one  at  the 
head  of  a peaceful,  the  other  of  a war- 
like and  inimical  band.  About  at  this 
point  must  come  in  the  account  of 
John  18  : 4-9.  Jesus  advances  to  meet 
them  ; in  awe  they  start  backward,  and 
fall  to  the  ground.  Thus  he  shows 
that  though  he  has  power  to  retain  his 
life,  he  willingly  lays  it  down.  At 
the  same  time  he  encourages  the 
droopUig  hope  of  his  disciples,  and 
insures  their  safety  from  the  public  au- 
thorities. 

Although  Jesus  discovered  himself 
to  them  (John  18  :5-8),  yet  Judas  must 
give  the  signal  agreed  upon  in  order 
that  the  officers  might  take  him.  It 
was  night  also ; and  many  of  them  were 
probably  not  acquainted  with  Jesus, 
and  none  so  well  as  Judas.  Master, 


Master  y Rahhi,  Rabbi,  the  honorary  ti- 
tle of  a Jewish  teacher  or  doctor.  Judas 
used  the  same  title  when  he  asked,  Mas- 
ter (Rabbi),  is  it  I ? Matt.  26  : 25.  Kissed 
him.  Kissed  him  tenderly.  The  verb 
here  is  a compound  of  the  one  trans- 
lated kiss  in  the  preceding  verse,  and 
denotes  that  he  not  only  gave  the  sign, 
but  also  that  the  act  was  performed  in 
a tender  and  affectionate  manner,  thus 
adding  to  his  guilt  the  sin  of  affectation 
and  hypocrisy.  What  a contrast  be- 
tween Judas  giving,  and  Jesus  receiv- 
ing the  kiss.  In  the  one  we  see  the 
depth  of  baseness ; in  the  other,  the 
height  of  endurance.  The  one  an  object 
of  contempt,  the  other  of  admiration. 

At  this  point  Matthew  inserts  the 
question,  “ Friend,  wherefore  art  thou 
come?”  And  then  Jesus  adds  (Luke 
22  : 48),  showing  his  full  knowledge  of 
the  act,  “ Betrayest  thou  the  Son  of 
man  with  a kiss  ? ” 

Some  would  insert  John  18  : 4-9 
here.  It  is  admissible,  but  it  seems 
more  natural  and  more  accordant  witli 
all  the  circumstances  to  place  it  as 
above. 

46.  Laid  their  hands  on  him. 

Laid  hold  of  Jesus,  so  as  to  apprehend 
and  secure  him.  And  took  him. 
Rather,  Secured  him,  held  him  fast. 

47.  One  of  them.  Peter,  John  18  : 
10.  Prudence  quite  likely  led  the  first 
three  evangelists  to  omit  the  name  of 
Peter,  in  order  to  shield  him  from  any 
odium  or  violence  which  might  arise 
from  giving  his  name.  As  Jesus  healed 
the  car  (Luke22 :51),  Peter  was  not  then 
apprehended  ; and  although  he  seems  to 
have  been  recognized  in  the  palace  of 
the  high-priest  by  a kinsman  of  the  ser- 
vant who  received  the  injury  (John  18  : 
26),  yet  his  name  may  have  been  un- 
known, and  he  was  probably  lost  sight 
of  as  the  perpetrator.  But  John,  who 
wrote  after  the  death  of  Peter,  supple- 


A.D.  30. 


MARK  XIV. 


2:0 


48  ^ And  Jesus  answered  and  said  unto  them,  Are  ye  * Mt.  26.  55;  Lk 

come  out,  as  against  a thief,  with  swords  and  with  ’ ' 

49  staves  to  take  me  ? I was  daily  with  you  in  the  k pg.  22.  6 : Is.  53. 

temple  teaching,  and  ye  took  me  not : but  ^ the  7,  etc. ; Lk.  22. 
Scriptures  must  be  fulfilled.  1 ea 

50,  51  ^ And  they  all  forsook  him,  and  fled.  And  there  8;  is.  6i  3.* 


ments  the  other  accounts  by  giving  his 
name. 

Sword.  Two  swords  were  in  the 
hands'  of  the  disciples  (Luke  22  : 38), 
and  more  than  one  were  proposing  to 
resist  (Luke  22  : 49) ; for  they  ask, 
“ Lord,  shall  we  smite  with  the 
sword?”  And  before  the  answer  was 
given,  Peter,  in  accordance  with  his 
impetuous  nature,  and  doubtless  em- 
boldened by  the  supernatural  awe 
which  Jesus  had  just  previously  ex- 
erted on  the  multitude,  drew  his  sword, 
and  commenced  the  conflict,  not  doubt- 
ing the  power  of  Jesus  to  give  the 
Victory.  A servant  of  the  high 
priest.  Rather,  the  servant^  who  was 
well  known,  namely,  Malchus,  John 
18  : 10.  The  first  three  evangelists  may 
have  omitted  his  name,  either  because 
lie  was  well  known  (and  he  may  have 
become  a disciple)  or  from  prudential 
considerations.  Smote  off  his  ear. 
JStinick  qff\  took  off^  his  right  ear,  Luke 
22  : 50.  The  servant  may  have  been 
stepping  forward,  as  Dr.  Hackett,  in 
Smith’s  Dictionary,  remarks,  to  hand- 
cuff or  pinion  Jesus.  The  blow  was 
doubtless  aimed  at  his  head  ; the  sol- 
dier may  have  thrown  his  head  aside  ; 
perhaps  the  power  of  Jesus  prevented 
a fatal  stroke. 

Matthew  records  the  Savior’s  rebuke 
of  Peter,  with  the  interrogative  de- 
claration that  twelve  legions  of  angels 
were  at  his  command,  but  that  the 
Scripture  must  be  fulfilled.  John  also 
gives  Christ’s  rebuke,  and,  without  re- 
ferring to  the  angels  or  the  Scriptures, 
adds  that  Jesus  further  said,  “ The  cup 
that  my  Father  hath  given  me,  shall  I 
not  drink  it  ? ” 

48.  Jesus  answered.  Their  acts 
were  the  occasion  of  his  words.  He 
replied  to  their  thoughts  and  designs 
as  carried  out  into  action.  See  on  ch. 
9 : 5.  Unto  them.  “To  the  multi- 
tude,” Matt.  26  : 55,  especially  to  their 
leaders,  the  captains  of  the  temple, 
chief  priest  and  elders,  Luke  22  : 52. 
Against  a thief.  In  the  original  a 
robber^  a plunderer,  one  who  is  more 


than  a thief.  Such  an  array  of  force 
and  weapons  would  be  a becoming  pre- 
paration against  a notorious  robber 
like  Barabbas.  Staves.  See  ver.  43. 
Daily.  During  that  week,  and  at 
other  times  and  previous  festivals. 
He  had  often  been  with  them,  and 
among  them,  and  that  by  day ; their 
assault  was  secretly  contrived  and 
by  night.  In  the  temple.  With- 
in the  courts  of  the  sacred  iuclosure. 
Teaching.  The  farthest  remote 
from  the  character  of  a robber. 
Took  me  not;  did  not  seize  me, 
arrest  me.  As  they  had  opportunity. 
Your  present  violence  is  needless,  and 
proves  your  malignity  and  moral  weak- 
ness. Jesus  then  adds  (Luke  22  : 53) 
the  reason  of  their  present  success  and 
of  his  quiet  submission,  “ This  is  your 
hour  and  the  power  of  darkness.” 

But  the  scriptures.  This  is  a con- 
tinuation of  what  Jesus  says,  and  the 
idea  is  more  clearly  obtained  from  a 
more  exact  translation,  but  that  the 
scrijotures.,  etc.  The  ellipsis  may  be 
supplied  thus  : Bat  this  has  come  to 
pass  (that  is,  your  coming  forth  in  the 
manner  just  described,  ver.  48),  in  or- 
der that  the  Scrii)tures  might  be  ful- 
filled. Isa.  53  : 7-12;  Zach.  13  : 7; 
John  10  : 35. 

But  back  of  the  Scriptures  were  the 
counsel  and  plan  of  God  for  the  salva- 
tion of  sinners,  which  find  expression 
in  his  word,  1 Pet.  1 : 19,  20 ; Rev.  13  : 
8;  “ Thus  it  must  be,”  Matt.  26  : 54. 

50.  All  forsook  him.  All  his  dis- 
ciples left  him  to  his  enemies,  when 
they  saw  him  arrested  and  bound,  and 
learned  from  his  words  that  he  did  not 
intend  to  deliver  himself.  And  fled. 
All,  a little  before,  had  declared  their 
readiness  to  even  die  with  him  (ver. 
31) ; but  now  all,  panic-stricken,  desert 
him.  Peter  and  John,  however,  did 
not  flee  far,  but  follow  at  a safe  dis- 
tance, John  18  : 15. 

51.  More  faithful  and  courageous 
than  the  eleven  was  a young  man, 
probably  between  twenty  and  thirty 
years  old,  who  now  followed  Jesus, 


280 


MARK  XIV. 


A.D.  30, 


followed  him  a certain  young  man,  having  a linen 
cloth  cast  about  his  naked  hody  ; and  the  young  men 

52  laid  hold  on  him : and  he  left  the  linen  cloth,  and  “ 13. 15, 16. 

fled  from  them  naked. 

Jesus  before  the  high-priest  and  the  Banhedrim, 

^ »Mt.  26.  57;  Lk. 

53  "AND  they  led  Jesus  away  to  the  high  priest:  2|.  54;  John  18. 
and  with  him  were  assembled  all  the  chief  priests 


and  barely  escaped  apprehension  and 
violence.  A linen  cloth,  etc.  Fine 
linen,  which  is  worn  by  the  Orientals 
at  night.  Sheets  or  rather  linen  shirts, 
or  night  wrappers,  were  a part  of  the 
garments  which  Samson  promised  to 
the  Philistines,  if  they  should  solve 
his  riddle  within  seven  days,  Judges 
14  : 12.  It  appears  that  this  young 
man,  being  awaked  from  sleep  by  the 
commotion,  had  rushed  out  hastily  with 
nothing  but  his  linen  wrapper  or  night- 
dress. 

Who  this  young  man  was  has  been 
much  conjectured.  It  could  not  have 
been  one  of  the  apostles,  for  they  “ all 
forsook  him  and  fled.’’  The  most  pro- 
bable supposition  is  that  it  was  Mark 
himself,  wlio  alone  relates  the  incident 
as  he  vividh'  remembered  it  in  his  own 
experience," but  modestly  withheld  his 
name.  He  was  probably  living  at 
Jerusalem  with  his  mother  (Acts  12  : 
12),  and  had  been  awakened  out  of 
sleep  in  the  house  at  Gethsemane,  or 
some  house  near  at  hand.  That  he  was 
a friend  of  Jesus,  and  possibly  a disci- 
ple, is  most  naturally  inferred  from  the 
fact  that  he  followed  him.  His  de- 
meanor was  such  also  that  some  laid 
hold  on  him,  attempted  to  arrest 
him,  as  if  he  was  one  of  Christ’s  disci- 
ples. He  seems  to  have  manifested 
some  peculiar  interest  in  Jesus,  or  pos- 
sibly opposed  in  some  way  his  removal. 
The  young  men.  Probably  the  at- 
tendants, or  young  persons  who  had 
joined  the  company.  Compare  Acts 
*5  : 6,  10.  But  some  of  the  most  an- 
cient manuscripts  and  versions  omit 
the  young  men^  and  read,  they  laid  hold 
on  him.  It  is  possible  that  they  seize 
him  out  of  wantonness  on  account  of 
his  peculiar  garb. 

52.  As  they  grasp  the  linen  wrapper, 
lie  leaves  it  with  them  and  escapes. 
Fear  conquers  the  sense  of  shame.  It 
may  be  added  that  the  material,  linen^ 
rather  indicates  that  whoever  this 


young  man  was,  he  did  not  belong  to 
the  poorest  class. 

53-65.  Jesus  before  Caiaphas  and 
THE  Sanhedrim  ; tried  and  con- 
demned. Matt.  26  : 57-68 ; Luke  22  : 
54,  63-65  ; Jolin  18  : 24.  Matthew  and 
Mark  are  similar  in  their  account,  with 
a few  variations.  Luke  only  alludes  to 
this  examination  incidentally.  John 
merely  states  that  Jesus  was  sent  to 
Caiaphas,  after  relating  that  they  led 
him  first  to  Annas,  who,  after  having 
been  high-priest  for  several  years,  had 
been  deposed,  but  who  was  still  the 
legitimate  high-priest  according  to  the 
law  of  Moses  (the  office  being  for  life, 
Num.  20  : 28 ; 35  : 25),  and  may  have 
been  so  regarded  by  the  Jews.  Before 
him  he  received  an  informal  examina- 
tion (John  18  : 12-14),  and  then,  in  or- 
der to  have  him  ofiicially  tried  and  con- 
demned in  the  eye  of  the  Roman  law, 
he  is  sent  to  Caiaphas.  Annas  appears 
to  have  possessed  vast  influence,  and, 
as  father-in-law  to  Caiaphas,  doubtless 
exerted  a very  controlling  influence 
over  him.  It  is  quite  reasonable  to 
suppose  that  they  occupied  a common 
official  residence,  and  that  Annas  after 
his  examination  sent  him  across  the 
court  to  the  apartment  occupied  by 
Caiaphas. 

53.  To  the  high  priest,  who  was 

the  head  of  the  priesthood  and  of  all 
religious  affairs.  Aaron  was  the  first 
high-priest  (Exod.  28  : 1-38),  and  the 
office  continued  in  his  family  about 
fifteen  centuries;  but  Herod,  and  the 
Roman  governors  after  him,  changed 
the  incumbents  at  pleasure,  so  much 
so  that  the  office  became  almost  annual. 
Matthew,  writing  for  Jewish  readers, 
says  it  was  Caiaphas,  a name  familiar 
to  them.  It  is  noticeable  that  Mark 
never  mentions  him  by  name.  Com- 
pare John  11  : 51,  where  it  is  said  that 
Caiaphas  was  high-priest  that  year. 

Joseph  Caiaphas  was  high-priest 
about  nine  years,  during  the  whole  pro- 


A.D.  30. 


MARK  XIV. 


281 


54  and  the  elders  and  the  scribes.  And  Peter  followed 
him  afar  off,  even  into  tlie  palace  of  the  high  priest : 
and  he  sat  with  the  servants,  and  warmed  himself 
at  the  fire. 

55  °And  the  chief  priests  and  all  the  council  sought 

for  witness  against  Jesus  to  put  him  to  death ; and  ’ ' 


curatorship  of  Pontius  Pilate,  but  was 
deposed  by  the  Proconsul  Vitellius 
soon  after  the  removal  of  Pilate.  He 
was  son-in-law  to  Annas,  who  had  been 
formerly  the  high-priest,  and  who  is 
thought  by  some  to  have  shared  the 
office  with  him ; the  latter  as  actual 
high-priest,  the  former  as  president  of 
the  Sanhedrim,  or  else  that  Annas  acted 
as  the  vicar  or  deputy  of  Caiaphas. 
Compare  Luke  3:2;  John  18  : 13,  19, 
24 ; Acts  4 : 0. 

With  him;  with  Jesus.  Were 
assembled.  Eather,  assembled.  The 
three  classes  composing  the  Sanhedrim 
are  mentioned  who  came  together  with 
Jesus.  See  on  ver.  48.  Some  of  these 
were  with  the  band  who  arrested  him, 
Luke  22  : 52.  They  assemble  to  receive 
their  prisoner,  and  to  make  out  a 
capital  case  against  him.  The  dawn 
of  day  was  drawing  nigh,  when  the 
second  cock-crowing  would  remind 
Peter  of  the  Savior’s  prediction  of  his 
three  denials.  Jesus  now  undergoes  a 
preliminaiy  examination,  preparatory 
to  the  regular  meeting  of  the  Sanhedrim 
in  the  morning  (Luke  22  : 66),  which 
should  condemn  him  and  hand  him  over 
to  Pilate,  ch.l5  : 1.  See  on  ver.  64.  The 
usual  place  of  holding  the  Sanhedrim 
was  at  the  council-room  in  the  temple, 
called  Gazeth,  at  the  south-east  corner 
of  the  court  of  Israel ; but  this  meeting, 
being  extraordinary  and  of  a secret  cha- 
racter, was  held  at  the  residence  of  the 
high-priest.  They  would  make  sure  of 
their  victim. 

The  early  hour  of  this  meeting  was 
very  much  in  keeping  with  the  habits 
of  the  people.  The  habit  of  early  rising 
has  been  noticed  by  modern  travelers 
in  Palestine.  “ During  the  greater  part 
of  the  year,  in  Palestine,”  says  Dr. 
Hackett,  “ the  heat  becomes  so  great  a 
few  hours  after  sunrise  as  to  render 
any  strenuous  labor  inconvenient.  The 
early  morning,  therefore,  is  the  proper 
time  for  work  ; midday  is  given,  as  far 
as  may  be  possible,  to  rest  or  employ- 
ments which  do  not  require  exposure 
to  the  sun.  The  arrangements  of  life 


adjust  themselves  to  this  character  of 

the  climate Men  and  women  may 

be  seen  going  forth  to  their  labor  in 
the  field,  or  starting  on  journeys,  at  the 
earliest  break  of  day.  . . . Being  anxi- 
ous at  Jerusalem  to  attend  the  services 
of  a Jewish  synagogue,  I was  summon- 
ed to  rise  for  that  purpose  before  it  was 
light.  In  one  instance  I went  thither 
at  an  early  hour,  as  we  should  call  it, 
but  found  myself  too  late.” — Scripture 
Illustrations.,  p.  124.^ 

54.  Afar  off.  At  a distance,  and 
scarcely  near  enough  for  a mere  specta- 
tor, much  less  a disciple.  Yet  he  fol- 
lowed him,  and  he  seems  to  show  more 
courage  than  any  of  the  eleven  except 
John ; he  comes  to  the  house  of  the 
high-priest,  ventures  to  enter  into  the 
court,  and  sits  with  the  servants  to 
see  the  result,  Matt.  26  : 58.  Palace. 
The  courts  the  inclosed  square,  under 
the  open  sky,  around  which  the  house 
was  built.  In  the  midst  of  it  a tiro  had 
been  kindled,  Luke  22  : 55.  Through 
the  influence  of  John,  who  was  ac- 
quainted with  the  family  of  the  high- 
priest,  Peter  obtained  access  into  this 
inner  court,  John  18  : 16.  Servants. 
Officers  and  agents  of  the  high-priest. 
Mark,  with  characteristic  detail,  adds 
that  Peter  was  warming  hirnself  at  the 
fire.  The  idea  is  that  of  a blazing  lire. 
Hence  Peter  could  be  easily  recognized. 
Jesus  was  probably  now  under  exami- 
nation in  a room  with  an  entrance  from 
this  court.  Some  houses  in  Cairo  are 
said  to  have  an  apartment,  open  in  front 
to  the  inner  court,  with  two  or  more 
arches  and  a railing,  and  a pillar  to 
support  the  wall  above.  The  residence 
of  Caiaphas  may  have  had  such  a large 
apartment.  (See  House,  Smith's  Diction- 
ary. ) 

55.  All  the  council.  All  of  those 
present.  Nicodertius,  Joseifii  of  Arima- 
thea,  and  others  (John  12  : 42)  who  did 
not  approve  of  such  proceedings,  were 
doubtless  absent.  The  chief  priests 
are  mentioned  separately,  it  may  be, 
because  they  w'ere  especially  urgent  for 
putting  Jesus  to  death,  ch.  15  : 3,  31. 


282 


MAEK  XIV. 


A.D.  30, 


56  found  none.  For  many  bare  p false  witness  against 

57  him,  but  their  witness  agreed  not  together.  And 
there  arose  certain  and  bare  false  witness  against 

58  him,  saying.  We  heard  him  say,  will  destroy  this 
temple  that  is  made  with  hands,  and  within  three 

59  days  I will  build  another  made  without  hands.  But 
neither  so  did  their  witness  agree  together. 

60  And  the  high  priest  stood  up  in  the  midst,  and 
asked  Jesus,  saying,  Answerest  thou  nothing  ? 

61  What  is  it  icliich  these  witness  against  thee  ? But 
® he  held  his  peace,  and  answered  nothing. 

‘Again  the  high  priest  asked  him,  and  said  unto 
him.  Art  tlu)u  the  Christ,  the  Son  of  the  Blessed  ? 


p Ps.  35.  11. 


ch.  15.  29 ; John 
2.  19. 


" Mt.  26.  62. 


* Is.  53.  7. 

‘ Mt.  26.  63. 


Sought  for  witness,  testimony.  They 
had  determined  to  put  him  to  death, 
riiiht  or  wrong,  ancl  hence  they  seek  for 
evidence  to  convict  him  of  some  capital 
crime.  Found  none.  They  found 
many  false  witnesses,  but  not  the  evi- 
dence they  desired,  namely,  two  wit- 
nesses agreed  in  sustaining  a detinite 
accusation,  as  required  by  the  law  of 
Moses,  Dent.  17  : 6,  And  according  to 
the  Talmud  “ their  testimony  is  not  ra- 
tified in  the  council,  until  they  both 
witness  as  one.” 

56.  For  introduces  the  reason  and 
explanation  of  the  last  statement. 
Many  hare  false  witness.  Fail- 
ing in  obtaining  true  witnesses,  they 
sought  false  ones,  and  obtained  many. 
Matt.  26  : 59,  60.  But  these  did  not  an- 
swer their  purpose,  for  their  witness, 
their  testhno)iy,  agreed  not  together  ; 
they  were  not  as  one  ; no  two  of  them 
agreed  together,  and  hence  tlie  requisi- 
tion of  the  law,  that  at  least  two  wit- 
nesses must  agree,  was  not  met. 

57.  There  arose  certain.  Matthew 
says,  “At  last  came  two.”  They  ap- 
pear to  have  come  forward  of  their  own 
accord,  and  were  the  nearest  to  agree- 
ment in  their  testimony.  Bare  false 
witness.  They  pervert  one  of  the 
sayings  of  Jesus,  and  instead  of  an  offer 
and  a promise,  they  present  it  as  a 
tlireat  and  a boast. 

58.  I will  destroy.  He  had  not 
said  this.  What  he  had  said  referred 
to  his  body,  and  not  to  the  temple. 
They  misquote  and  misapply  what  he 
did  say  thi-ee  years  before,  John  2 : 19. 
“Destroy  ye”  and  “I  will  destroy” 
are  very  different.  Made  with  hands 
and  made  without  hands  are  not 
found  in  Christ’s  declaration.  Words 


against  the  temple  were  held  to  be  of 
tiie  nature  of  blasphemy.  Acts  6 : 13. 
They  would,  if  possible,  convict  him  of 
blasphemy,  which  was  punishable  with 
death.  Lev.  24  : 16.  Yet  even  this  lan- 
guage could  hardly  be  considered  as 
words  against  the  temple,  since  he  was 
to  build  it  again  ; and  besides,  there  was 
a tradition  that  when  the  Messiah  came, 
he  was  to  build  a much  moi’e  glorious 
temple  than  the  one  then  existing.  This 
testimony  may  also  have  suggested  the 
question,  whether  he  was  the  Christ, 
the  Son  of  God,  ver.  61. 

59.  Mark  alone  adds  : But  neither 
so,  etc.  Not  even  thus^  although  they 
testified  regarding  one  of  his  sayings, 
did  tl'.eir  witness,  testimoriy^  agree. 
Tlie  witnesses  were  probably  not  ex- 
amined in  the  presence  of  each  other. 
Matthew  may  give  the  testimony  of 
one  ; Mark,  of  the  other.  This,  how- 
ever, need  not  be  pressed.  Itis  enough 
to  know  that  their  testimony  did  not 
sufficiently  agree  to  answer  the  demands 
of  the  law. 

60.  The  high  priest  stood  up. 

Seeing  that  tlie  evidence  was  insuffi- 
cient, the  high-priest,  somewhat  ex- 
cited, and  possibly  with  some  affected 
indignation,  rises  from  his  seat,  stands 
up  in  the  midst  of  the  Sanhedrim, 
and  questions  Jesus,  in  the  hope  tliat 
he  may  criminate  himself.  Answer- 
est thou  nothing  ? etc.  Dost  thou  not 
explain,  or  tell  us  whether  this  testi- 
mony is  true  or  false  ? The  two  ques- 
tions were  in  harmony  with  the  excited 
state  of  his  mind,  and  give  vividness 
to  the  narrative.  It  is  therefore  unna- 
tural with  some  to  so  punctuate  as  to 
make  only  one  question. 

61.  Held  his  peace.  A solemn  and 


A.D.  30. 


MARK  XIV. 


283 


62  And  Jesus  said,  I am:  '"and  ye  shall  see  the  Son  of  2?^^' 

man  sitting  on  the  right  hand  of  power,  and  coming  v is.’ 36.  22*  37.  i • 

63  in  tlie  clouds  of  heaven.  Then  the  high  priest  rent  i ki.  29  ’9,  13; 
his  clothes,  and  saith,  '^What  need  we  any  further  Johns.  18;  8. 59; 


impressive  silence,  as  Isaiah  had  fore- 
told, Isa.  53  : 7.  The  evidence  did  not 
call  for  a defense.  The  high-priest  by 
his  conduct  showed  it  was  insufficient. 

Again  • • • asked  him.  Mark 
simply  states  the  question  ; but  Mat- 
thew gives  the  additional  fact,  that  the 
high-priest  put  him  upon  his  oath,  “ I 
adjure  thee  by  the  living  God.”  Art 
thou  the  Christ  ? The  Messiah.  As 
they  had  failed  to  convict  him  by  wit- 
nesses, the  high-priest  seeks  to  draw 
from  him  some  expression  by  which  he 
would  convict  himself ; something 
which  they  could  construe  into  blas- 
phemy. The  Son  of  the  Blessed, 
that  is,  Blessed  God.  The  appellation, 
Son  of  God,  was  given  to  the  Messiah 
from  Ps.  2 : 7,  making  the  question  the 
more  definite  and  expressive.  The 
Jews  did  not,  however,  understand  by 
it  the  full  idea  which  Christ  in  his  re- 
ply and  the  gospel  reveals.  It  is  also 
quite  probable  that  the  high -priest 
added  this  in  hope  that  he  would  de- 
clare before  the  Sanhedrim  what  he 
had  before  said  to  the  people,  John 
10  : 30,  33.  In  the  final  examination 
before  the  Sanhedrim  (Luke  22  : 66-71), 
the  high-priest  divides  the  question, 
and  uses  the  appellation  Son  of  God  in 
its  more  extended  meaning.  This  was 
natural  after  the  reply  which  Jesus  now 
makes  in  this  preparatory  examination. 

62.  I am.  I am  the  Christ,  the  Son 
of  God.  This  is  his  first  formal  public 
declaration  of  his  Messiahship  and  di- 
vinity. Matthew,  writing  for  Jewish 
readers,  uses  their  affirmative  answer. 
“ Thou  hast  said.”  And  ye  shall 
see.  Jesus  adds  a declaration  ex- 
planatory and  prophetic.  If  he  had 
simply  confessed  himself  the  Messiah, 
the  high-priest  would  probably  have 
asked  him  other  questions,  and  if  fail- 
ing to  elicit  further  confession,  would 
then  probably  have  condemned  him  to 
death  as  a false  Messiah  and  false  pro- 
phet, the  latter  being  included  in  the 
former,  Deut.  13  : 5 ; 18  : 20.  But  Je- 
sus gave  special  prominence  to  the  last 
portion  of  the  question,  using  language 
which  would  remind  him  of  the  well- 
known  passage  in  Dan.  7 : 13,  and  that 


he  was  Son  of  man  as  well  as  Son  of 
God. 

The  Son  of  man,  whom  you  now 
behold  in  humiliation,  you  shall  see  in 
exaltation.  See  on  ch.  2 : 10.  Sitting 
on  the  right  hand  of  power.  Now 
standing  as  a prisoner,  but  then  sitting 
in  his  glory  as  Lord  of  lords,  and  King 
of  kings,  at  the  right  hand  of  Omnipo- 
tence, sharing  and  exercising  sovereign 
supremacy.  Coming  in  the  clouds. 
As  Judge.  Jesus  thus  answers  the  so- 
lemn question  of  the  high-priest  with  a 
more  solemn  reference  to  his  own  judg- 
ment-seat, when  the  scene  would  be  re- 
versed— the  prisoner  the  Judge,  and 
the  judge  the  prisoner. 

63.  Rent  his  clothes.  Not  his 
high-priestly  robe,  which  Avas  worn  onl^’’ 
in  the  temple  ; but  his  under-garments. 
Sometimes  two  under-garments  were 
worn,  for  ornament,  comfort  or  luxury. 
Matthew  speaks  more  generally,  of  his 
ordinary  dress.  This  was  to  be  done 
standing,  and  the  rent  Avas  to  be  from 
the  neck  straight  downward,  about  nine 
inches  in  length.  Tlie  high-priest  Avas 
forbidden  to  rend  his  clothes  (Lev.  21  : 
10) ; yet  it  seems  to  have  been  allow- 
able in  extraordinary  cases  of  blasphe- 
my and  public  calamity,  1 Macc.  2 : 14  ; 
11  ; 71 ; Josephus,  Jewish  Wai\  ii.  15.2, 
4.  The  practice  of  rending  the  clothes 
at  blasphemy  was  based  on  2 Kings  18 : 
37.  The  unexpected  ansAver  of  Jesus, 
declaring  his  divine  glory  and  judge- 
ship,  aroused  the  hatred,  rage  and  hor- 
ror of  the  high-priest  to  the  utmost 
bounds,  and  he  rends  his  garments  as 
if  too  narrow  to  contain  his  exasperated 
emotions.  This  he  does  as  if  in  holy 
indignation  and  horror.  Terribly  ex- 
cited feelings  and  hypocrisy  were 
doubtless  mingled. 

What  need  we,  etc.  The  language 
of  excited  feeling.  He  takes  for  grant- 
ed tliat  the  feelings  of  the  Sanhedrim 
are  the  same  as  his  own.  Without  con- 
sidering the  confession  of  Jesus,  whe- 
ther lie  had  not  spoken  the  truth,  and 
in  accordance  with  Scripture,  he  de- 
cides that  they  had  no  further  need  of 
witnesses.  Prejudice,  liatred,  and  haste 
unite  in  seeking  the  death  of  Jesus. 


284 


MARK  XIV. 


A.D.  30. 


64  witnesses  ? Ye  have  heard  the  blasphemy:  what 
think  ye  ? And  they  all  condemned  him  to  be 
guilty  of  death. 

65  ^ And  some  began  to  spit  on  him,  and  to  cover  his  * Is.  50.  6. 
face,  and  to  buffet  him,  and  to  say  unto  him.  Pro- 
phesy: and  the  servants  did  strike  him  with  the 

palms  of  their  hands. 


64.  Ye  have  heard  the  blas- 
phemy* Impious  language,  which  de- 
tracted from  the  honor  of  God,  imply- 
ing that  he  was  the  Son  of  God,  the 
sharer  in  the  power  and  glory  of  God, 
and  the  Judge  of  mankind.  See  on  ch. 
3 : 28.  Thus  Jesus  confesses  his  true 
character,  and  for  it  is  charged  with 
blasphemy  and  condemned  to  death. 

What  think  ye  ? In  hot  haste  he 
presses  an  immediate  decision.  They 
ail;  all  present.  See  on  ver- 55.  He 
is  guilty  of  death*  He  is  justly  lia- 
ble to,  deserving  of  death,  or  rather, 
his  guilt  requires  death,  aceording  to 
the  law.  Lev.  24  : 16 ; Dent.  18  : 20. 
This  was  an  informal  expression  or 
vote.  It  was  necessary  to  assemble  the 
Sanhedrim  in  the  morning  (eh.  15  : 1 ; 
Luke  22  : 66-71),  when  it  was  already 
day,  to  formally  try  and  pass  sentence  ; 
for,  (1)  they  could  not,  according  to 
Jewish  law,  investigate  any  capital 
crime  during  the  night ; and  (2),  ac- 
cording to  Roman  law,  a sentence  pro- 
nounced before  the  dawn  of  day  was 
invalid.  Yet  in  this  examination,  given 
by  Matthew  and  Mark,  Jesus  was  really 
tried  and  condemned  ; the  one  succeed- 
ing was  but  a formal  repetition  ; the 
main  thing  then  was  the  perfection  of 
their  plans  to  put  him  to  death.  It  was, 
however,  contrary  to  Jewish  law  to  pro- 
nounce the  sentence  of  death  on  the 
same  day  on  which  the  investigation 
took  place.  If  they  thought  to  elude 
this  law  by  the  investigation  in  the 
night,  it  showed  hot  haste.  But  it  was 
no  elusion,  for  the  Jewish  day  com- 
menced in  the  evening.  The  truth  is, 
the  whole  trial  was  but  a form,  a ju- 
dicial sham ; his  death  had  been  deter- 
mined upon  (ver.  1),  and  his  conviction 
was  a foregone  conclusion. 

65.  Some  began  to  spit  on  him* 
Expressive  of  the  greatest  contempt, 
Num.  12  : 14  ; Deut.  25  : 9.  Thus  a hea- 
then would  treat  a slave  only  under  the 
2:ravest  provocation.  When  Aristides 
the  Just  was  condemned  to  receive 
this  indignity  at  Athens,  it  was  with 


difficulty  that  a person  was  found  will- 
ing to  do  it.  Some  of  the  Sanhedrim 
may  have  heaped  upon  Jesus  these  in- 
sults. Compare  Acts  7 : 54,  57 ; 23  : 2. 
Yet  “the  men  who  held  Jesus,”  the 
officers  and  soldiers,  also  did  it,  possi- 
bly a little  later,  Luke  22  : 63.  We  may 
either  regard  this,  and  that  described 
by  Luke,  one  and  the  same,  or  this  as 
taking  place  when  the  Sanhedrim  was 
closing  its  preparatory  session,  and  that 
in  the  interval  before  the  final  session. 
Cover  his  face ; to  prevent  him  from 
seeing  ; blindfold  him.  Criminals  were 
often  taken  to  punishment  with  their 
heads  covered.  Buffet  him ; to  smite 
him  with  their  fists.  Prophesy*  Speak 
through  divine  influence.  Matthew  and 
Luke  give  one  of  their  taunts:  “Who 
is  he  that  smote  thee  ? ” Thus  insult 
is  added  to  insult,  Isa.  52  : 14.  They 
make  his  Messiahship  the  object  of  in- 
sult and  mockery ; and  treat  him  as  a 
base  pretender  and  outlaw,  mingling 
their  revilings  with  deeds  of  violence. 
The  servants*  The  officers.  The  men- 
tion of  the  officers  last  favors  the  view 
that  members  of  the  Sanhedrim  had 
taken  the  lead  in  these  insults.  Did 
strike,  etc.  According  to  the  highest 
critical  authorities  this  should  read. 
With  blows  took  Mm  away.,  or  took  Mm  in 
charge  ; till  the  formal  meeting  of  the 
Sanhedrim.  The  blows  were  with  their 
open  hands,  or  perhaps  with  their  staves 
or  rods,  ver.  43. 

66-72.  Jesus  is  thrice  denied  by 
Peter.  Matt.  26  : 69-75;  Luke  22  : 
54-62  ; John  18  : 15-18,  25-27.  With 
the  exception  of  the  second  denial,  on 
which  Matthew  is  the  fullest,  Mark  en- 
ters most  into  detail.  The  honesty  and 
candor  of  Peter,  under  whose  direction 
this  Gospel  was  written,  is  seen  in  this 
full  account.  A comparison  of  the  four 
narratives  gives  a fine  illustration  of 
their  independence  and  of  diversity  of 
statement  without  contradiction.  The 
following  table  is  given  for  convenient 
comparison.  See  also  author’s  Har- 
mony, § 173. 


A.D.  30. 


MARK  XIV, 


285 


First  Denial.—Jesus  before  Annas. 


MATTHEW. 

MARK. 

LUKE. 

JOHN. 

Place. 

The  court. 

Court,  by  the  fire. 

Court,  by  the  fire. 

The  court. 

Time. 

Indefinite. 

Indefinite. 

Indefinite. 

Soon  after  enter- 
ing. 

Interrogator. 

A damsel. 

A maid-servant. 

A certain  maid. 

The  damsel  that 
kept  the  door. 

Question. 

“ Thou  also  wast 
with  Jesus  of 
Galilee.” 

“Thou  also  wast 
with  Jesus  of 
Nazareth  ? ” 

“This  man  was 
also  with 
him  ?” 

“Art  not  thou 
also  one  of  this 
man’s  disci- 
ples ? ” 

“ I am  not.” 

Denial . 

“I  know  not 
what  thou  say- 
est.” 

“ I know  not, 
neither  under- 
stand I what 
thou  sayest.” 

A cock  crew. 

“Woman,  I 
know  him 
not.” 

Second  Denial.— Jesus  before  Caiaphas. 


Place. 

Porch. 

Porch. 

Indefinite. 

Standing  and 
warming  him- 
self. 

Time. 

Indefinite. 

Indefinite. 

After  a little 
while. 

After  Jesus  was 
sent  to  Caia- 
phas. 

Interrogators. 

Another  maid. 

The  maid-ser- 
vant. 

Another. 

They. 

Question. 

“This  man  was 
also  with  Jesus 
of  Nazareth.” 

“This  is  one  of 
them.” 

“Thou  art  also 
of  them.” 

“ Art  not  thou 
also  one  of  his 
disciples  ? ” 

Denial. 

With  an  oath, 
“I  do  not  know 
the  man.” 

He  denied  it 
again. 

“Man,  I am 
not.’* 

“ I am  not.” 

Third  Denial.— Jesus  before  Caiaphas. 


Place. 

Time. 

Interrogators. 

Question. 


Denial 


Indefinite. 

After  a while. 

The  by-standers. 


“Surely  thou 
also  art  one  of 
them  ; for  thy 
speech  betray- 
eth  thee.” 

He  began  to  curse 
and  swear:  “I 
know  not  the 
man.” 


Indefinite. 

A little  after. 

The  by-standers. 


“Surely  thou 
art  one  of 
them ; for  thou 
art  a Galilean.” 

He  began  to  curse 
and  swear  : “ I 
know  not  this 
man  of  whom 
ye  speak.” 


Immediately  a The  second  time 
cock  crew.  a cock  crew. 


Indefinite. 

About  an  hour 
after. 

Another. 


“ Of  a truth  this 
man  also  was 
with  him ; for 
he  is  a Gali- 
lean.” 

“ Man,  I know 
not  what  thou 
sayest.” 


Indefinite. 

Indefinite. 

A servant  of  the 
high-priest,  a 
kinsman  of 
Malchus. 

“ Did  I not  see 
thee  in  the  gar- 
d e n with 
him  ? ” 

Peter  then  de- 
nied again. 


While  he  yet  Immediately  a 
spake,  a cock  cock  crowed, 
crew. 


286 


MARK  XIV, 


A.D.  30. 


Jesus  thrice  denied  hy  Peter » 

66  y And  as  Peter  was  beneath  in  the  palace,  there  y Mt,  26.  58.  69 ; 

67  cometh  one  of  the  maids  of  the  high  priest:  and  Lk.  22.  55;  John 
when  she  saw  Peter  warming  himself,  she  looked 

upon  him,  and  said.  And  thou  also  wast  with  Jesus 

68  of  Nazareth.  But  he  denied,  saying,  I know  not, 
neither  understand  I what  thou  sayest.  And  he 


66,  67.  Peter  Avas  beneath,  helow^ 
in  the  palace,  m the  court;  the  in- 
terior court-yard,  ‘around  which  the 
house  was  built.  See  on  ver.  54.  This 
appears  to  have  been  lower  than  the 
room  where  Jesus  stood  on  trial,  which 
was  probably  on  the  ground-floor,  in 
the  side  or  rear,  and  was  entered  from 
this  court  by  a step  or  steps.  If,  as 


we  have  supposed,  Annas  and  Caiaphas 
occupied  a common  ofiicial  building, 
they  quite  likely  occupied  opposite 
side  apartments.  The  doors  being 
open  from  the  court  into  the  audience 
rooms,  Peter  could  doubtless  observe 
what  was  going  on  within. 

The  three  denials,  though  occurring 
during  the  different  stages  of  the  pre- 
liminary examinations,  are  convenient- 
ly grouped  together  into  one  narrative 
by  the  first  three  evangelists.  John 
alone  notes  the  examination  before 
Annas,  and  hence  the  first  denial  of 
Peter,  as  occurring  during  it. 

One  of  the  maids,^  or  maidser- 
vants. John  speaks  of  her  as  the  dam- 
sel who  kept  the  door  of  the  porch,  or 
passage  into  the  court.  She  probably 
observed  Peter  carefully  when  he  en- 
tered with  John,  and  afterward  when  he 


seated  himself  with  the  servants  of 
the  high-priest,  Avarming  himself* 
Something  about  his  appearance  or 
manner  excites  her  suspicion.  Then 
she  thinks  she  remembers  seeing  him 
with  Jesus.  She  approaches  him,  looks 
earnestly  or  intently  upon  him  (Luke 
22  : 56),  and  says,  “ This  man  was  also 
with  him.”  She  tells  him  so  (Matthew 
and  Mark),  and  asks  him  (John)  if  he 
was  not  one  of  “this  man’s  disciples.” 
Jesus  of  Nazareth*  Literally,  the 
Nazarene.  This  was  a contemptuous 
epithet  among  the  Jews  of  Judea.  See 
on  ch.  1 : 24.  She  may  have  feared  be- 
ing blamed  for  admitting  him.  He 
seems  to  have  been  in  no  great  danger, 
except  as  he  might  be  recognized  as 
the  one  who  smote  Malchus.  Thou 
also*  Some  see  in  the  word  also  a re- 
ference to  J ohn. 

68.  Peter’s  first  denial.  The  precise 
words  are  differently  reported  by  the 
different  evangelists,  but  with  the  same 
meaning.  This  reply  embraced  all  the 
forms  given.  The  one  here,  I knoAir 
not,  neither  understand  I Avhat 
thou  sayest,  what  thou  art  talking 
about,  is  a strong  expression,  implying 
a denial  of  the  charge  itself.  It  would 
seem  that  Peter  was  taken  by  surprise, 
and,  in  his  cowardice,  not  only  denies, 
but  pleads  ignorance.  He  would  have 
her  suppose  that  he  came  in  as  a mere 
observer. 

Went  out  into  the  porch*  Into 
the  passage-way,  the  fore-court.  Dis- 
turbed by  the  question  of  the  woman, 
Peter  begins  to  think  of  retreat,  yet 
not  so  hasty  as  to  excite  suspicion.  He 
goes  to  the  porch  through  which  he  had 
entered  into  the  court. 

At  this  time  the,  rather  a cock 
creAV*  The  article  is  indefinite,  as  in 
ver.  30.  The  exactness  of  the  descrip- 
tion is  seen  by  this  mention  of  the 
first  crowing,  which  seems  to  have 
been  impressed  on  Peter’s  mind  and 
alone  recorded  by  Mark.  It  was  now 
probably  between  twelve  and  one. 


A.D.  30. 


MARK  XIV. 


287 


60  went  out  into  the  porch;  and  the  cock  crew.  *And 
a maid  saw  liim  again,  and  began  to  say  to  them 

70  that  stood  by,  This  is  one  of  them.  And  he  denied 
it  again.  ‘'And  a little  after,  they  that  stood  by 
said  again  to  Peter,  Surely  thou  art  one  of  them: 
‘^for  thou  art  a Galilean,  and  thy  speech  agreeth 

71  thereto,  ® But  he  began  to  curse  and  to  swear,  say- 


2 Mt.  26.  71  ; Lk. 
22.  58 ; John  18. 

25. 

Mt.  26.  73  ; Lk. 
22.  59;  John  18. 

26. 

»»  Ac.  2.  7. 

« 1 Cor.  10.  12. 


r 

Peter,  however,  went  on  in  his  down- 
ward course,  notwithstanding  this  sig- 
nal of  warning.  Very  likely  his  mind 
was  so  tilled  with  anxiety  and  fear,  that 
he  was  not  reminded  of  the  prediction 
of  Jesus.  About  this  time  also  closed 
the  informal  examination  before  Annas, 
and  Jesus  is  sent  bound  to  the  apart- 
ment of  Caiaphas,  John  18  : 24.  The 
transfer  of  the  prisoner  would  excite 
attention,  and  this  may  help  explain 
why  Peter  did  not  now  leave  the 
house. 

69.  Peter  is  still  standing  in  the 
porch,  probably  in  the  door  entering 
the  court,  with  ttie  blaze  of  the  fire 
shining  upon  him,  John  I'S  : 25.  A 
little  while  (Luke  22  : 58)  had  inter- 
vened since  the  last  denial.  It  is  now 
between  one  and  two  o’clock.  Another 
maid  observes  something  about  him 
which  leads  her  to  say,  “This  man 
was  also  with  Jesus  of  Nazareth,”  Matt. 
20  : 71.  The  maid  servant  wlio  kept 
the  door,  seeing  him  again,  joins  in  the 
charge.  This  is  one  of  them.  They 
therefore  ask,  “Art  not  thou  also  one 
of  his  disciples  ? ” John  18  : 25.  These 
several  questions,  by  different  persons, 
at  this  time,  are  perfectly  natural,  and, 
as  recorded  by  the  different  evangelists, 
show  how  independent  were  their  nar- 
rations. .Yet  how  harmonious ! 

70.  Peter’s  second  denial.  Accord- 
ing to  !Mark,  Luke  and  John,  he  de- 
nies that  he  is  a disci])lc  of  Jesus.  But 
Matthew  tells  us  that  he  even  denied 
knowing  him,  and  that,  too,  with  an 
oath,  calling  God  to  witness,  and  with 
the  somewhat  contemptuous  form,  “ I 
know  not  the  man.”  As  if  he  had 
come  from  cuiiosity,  to  learn  the  cause 
of  this  gathering,  without  any  interest 
in  it,  and  possil)ty  without  knowing 
even  the  name  of  the  one  on  trial. 
This  denial  is  thus  a step  in  advance 
on  the  first.  That  was  when  he  was 
taken  by  surprise,  possildy  somewhat 
confused;  this  after  he  had  had  a little 
time  to  reflect,  and  hence  more  de- 


liberate. The  number  now  question- 
ing him,  doubtless,  excited  him  to 
falsehood,  a cowardly  denial,  and  a 
rash  and  wicked  oath.  Sin  does  not 
go  alone.  Profanity  is  no  sign  of 
bravery.  Yet  even  now  no  one  a])pears 
to  have  intended  him  ]msitive  injury. 

A little  after.  About  one  hour 
after,  Luke  22  : 59.  Peter  was  now 
probably  in  the  court,  Luke  22  : 61. 
They  that  stood  hy.  They  had, 
doubtless,  discussed  the  matter  among 
themselves,  and,  having  observed  his 
Galilean  provincialisms,  conclude  that 
the  charge  of  the  maid-servant  is  true. 
They,  therefore,  say  to  him,  Surely, 
thou  art  one  of  them.  A strong 
afliimation.  Thou  certainly  belongest 
to  his  disciples.  The  reason.  For 
thou  art  a Galilean,  as  most  of 
his  disciples  w ere  Galileans.  Compare 
Jud.  12  : 6.  The  pronunciation  and  ac- 
cent of  the  Galileans  were  indistinct 
and  less  pure  than  those  of  the  inhabi- 
tants of  Judea.  They  confounded  the 
gutturals  and  the  two  lust  letters  of  the 
Jewish  alphabet.  And  thy  speech 
agreeth  thereto,  'this  is  omitted 
by  the  highest  critical  authorities. 
Matthew ^ives,  “ For  thy  speech  betray- 
eth  thee.”  At  the  same  time  a relative 
of  Malchus,  whose  ear  Peter  had  cut 
off,  asked,  “Did  1 not  see  thee  in  the 
garden  with  him  ?”  John  18  : 26. 

71.  Peter’s  third  denial.  Thisw'asan 
advance  upon  his  second.  He  not 
only,  w ith  an  oath,  repeats  what  he  had 
said  in  the  second,  that  he  knew  not  ()f 
whom  they  spake,  but  he  affirms  it  with 
imprecations  of  divine  wrath  on  him- 
self if  he  spake  not  the  truth.  He 
began  to  curse,  and  to  swear.  He 
began  to  invoke  cursea  on  himself,  to  tide o 
the  most  solemn  oaths,  in  conlirmatiou 
of  the  assertion,  I know  not  (rather, 
Ido  not  knoiv)  this  man  of  wlioni  ye 
speak.  Saying,  not  in, the  original, 
gives  a false  sense  to  the  ])receding 
words,  and  destroys  the  connection.  In 
this  lowest  point  of  Peter’s  fall  he  gives 


288 


MARK  XIV. 


A.D.  80. 


72  ing^  I know  not  this  man  of  whom  ye  speak.  And  4®* 

the  second  time  the  cock  crew.  And  Peter  called  ’ 

to  mind  the  word  that  Jesus  said  unto  him,  Before 
the  cock  crow  twice,  thou  shalt  deny  me  thrice. 

And  when  he  thought  thereon,  he  wept. 


way  to  profanity,  an  old  forsaken  habit, 
as  some  suppose. 

72.  The  cock  crew.  The  article 
should  be  indefinite,  as  in  vers.  30,  68. 
Accordin';*  to  Matthew  and  Luke  this 
occurred  immediately.  Mark  alone  re- 
cords that  it  was  a second  time. 
This  was  at  the  opening  of  the  fourth 
or  morning  watch,  at  about  three 
o’clock.  At  this  point  also,  “ the  Lord 
turned  and  looked  upon  Peter”  (Luke 
22  : 61),  probably  through  the  open 
door  of  the  council-room  of  Caiaphas. 
Peter  called  to  mind  what  Jesus 
had  predicted  concerning  his  denials 
and  tlie  cock-crowings,  ver.  30.  The 
look  of  Jesus  doubtless  helped  to  bring 
it  to  vivid  remembrance.  And  when 
he  thought  thereon.  The  meaning 
of  the  verb,  in  the  original,  is  doubtful. 
From  among  the  several  translations 
which  have  been  suggested  by  scholars, 
the  following  are  the  most  worth}"  of  at- 
tention : 1.  Casting  upon ^ that  is,  his  mind 
= thinking  upon.  2.  Casting  his  eyes 
y^pon  Jesus  = looking  upon,  3.  Casting 
his  mantle  upon,,  that  is,  covering  his 
head,  in  shame  and  sorrow.  Regard- 
ing the  last  it  may  be  said,  that  as 
Peter  desired  concealment,  he  would 
hardly  have  covered  himself,  thereby 
making  himself  the  more  conspicuous. 
The  second  view  probably  states  a fact, 
for  doubtless  Peter  looked  upon  Jesus, 
inasmuch  as  Jesus  looked  upon  him, 
and  he  was  conscious  of  that  look. 
But  such  a fact  by  no  means  settles  the 
meaning  of  the  verb.  The  first  view 
has  the  most  support  on  philological 
grounds,  and  commends  itself  as  per- 
fectly natural.  He  cast  it  over  in  his  mind,, 
going  through  the  history  of  his  deni- 
als, reflected  upon  it^  until  his  whole 
soul  was  humiliated  with  shame  and 
convulsed  with  sorrow.  We  have  thus 
a glimpse  of  his  inward  experience. 
He  Avept,  over  his  sins  of  lying,  pro- 
fanity, perjury  and  disloyalty  to  Christ. 

It  is  needless  to  speculate  here, 
whether  Petei*  would  have  been  lost  if 
he  had  now  died  in  this  state.  It  was 
not  Christ’s  will  that  he  should  either 
die  or  be  lost,  since  Jesus  had  prayed 


for  him  that  his  strength  fail  not  (Luke 
22  : 32 ; John  17  ; 12),  and  he  had  de- 
clared, “They  shall  never  perish,” 
John  10 ; 28. 

Remarks. 

1.  Formal  and  worldly  religious  offi- 
cials are  often  worse  than  the  people 
under  them,  vers.  1,  2 ; ch.  11  : 18,  32 ; 
Matt.  23  : 13. 

2.  Men  should  fear  lest  God  permit 
them  to  carry  out  their  wicked  designs 
sooner  than  they  expect.  At  the  feast,, 
though  they  said.  Not  at  the  feast,  ver. 
2 ; Prov.  19  : 21.  God  overrules  every- 
thing to  his  glory,  Ps.  2 : 2-4  ; 76  : 10. 

3.  Love  counts  nothing  too  precious 
for  Jesus,  ver.  3 ; 2 Cor.  5 : 14. 

4.  A covetous  and  selfish  spirit  be- 
grudges the  gifts  and  sacrifices  of  love 
to  Christ,  ver.  4 ; 1 Tim.  6 : 10. 

5.  Many  hypocritically  plead  the 
wants  of  the  poor  as  an  excuse  for 
withholding  their  offerings  to  Christ 
and  his  cause,  ver.  5. 

6.  It  is  God’s  plan  that  the  poor 
should  always  be  with  his  people  to  re- 
ceive their  sympathy  and  aid,  ver.  7 ; 
Deut.  15  : 11 ; Prov.  22  : 2;  Luke  18  : 
22  ; Rom.  15  : 26,  27. 

7.  Whatever  honors  our  Savior’s 
death  is  pleasing  to  him.  For  example, 
baptism  and  the  Lord’s  Supper,  ver.  8. 

8.  Christians  share  in  the  honors  of 
the  gospel.  Their  deeds  of  love  are 
held  in  everlasting  remembrance,  ver. 
9 ; Ps.  112  : 6 ; Mai.  3 : 16 ; Acts  10  : 31. 

9.  Christian  works  are  often  under- 
valued and  misunderstood  by  men ; 
but  Jesus  puts  upon  them  a proper  es- 
timate. And  at  the  judgment  he  will 
acknowledge  and  defend  his  followers 
and  what  thev  did  for  him,  vers.  1-9 ; 
Matt.  25  : 34-36,  40. 

10.  To  what  lengths  a person  may  go 
in  a false  profession  of  religion  ! How 
many  a false  professor  has  turned 
against  Jesus  for  the  sake  of  worldly 
gain ! Vers.  10,  11  ; 1 Tim.  6 : 9,  10;  2 
Tim.  4 : 10 ; 2 Pet.  2 : 14,  15. 

11.  That  Jesus  should  have  been  cru- 
cified on  the  day  which  was  ushered 


A.D.  30. 


MARK  XIV. 


289 


ill  by  the  paschal  supper,  is  highly  sig- 
iiiticant  and  instructive,  vcr.  12 ; 1 Cor. 
5:7;  Koni.  3 : 25 ; Heb.  9 : 11:. 

12.  Jesus,  in  keeping  the  Passover, 
has  taught  us  to  attend  faithfully  to 
those  ordinances  whicli  are  now  in 
force,  vers.  12-17  ; 1 Cor.  11  : 2. 

13.  Jesus  is  the  searcher  of  hearts, 
and  knows  all  of  the  plans  and  pur- 
poses of  his  professed  followers,  ver. 
18  ; Rev.  2 : 23. 

14.  The  sins  of  God’s  people  are  the 
more  aggravated  on  account  of  their  re- 
lation to  him,  ver.  18 ; Zech.  13  : 6 ; 
Heb.  6 : 6. 

15.  The  thought  of  dishonoring  Jesus, 
or  sinning  against  him,  is  sad  to  the  re- 
jiewed  heart,  ver.  19 ; ch.  14  : 72  ; 2 Cor. 
7 : 8,  9. 

16.  The  truly  humble  and  pious  heart 
is  ever  ready  to  suspect  itself,  rather 
than  condemn  others,  ver.  19  ; 1 Sam. 
24:17;  2 Sam.  24:17;  Isa.  6 : 5. 

17.  Christ’s  death  was  in  accordance 
with  the  eternal  pui-pose  of  God,  ver. 
21 ; Luke  24  : 44  ; Acts  2 : 23;  1 Pet. 
1 : 20. 

18.  The  wicked  act  freely  in  sinning, 
even  though  in  the  divine  arrangement 
they  fulfill  the  divine  purposes,  ver.  21 ; 
Acts  4 : 25-28. 

19.  Self-examination  should  precede 
the  reception  of  the  Lord’s  Supper, 
vers.  18-21  ; 1 Cor.  5:8;  11  : 28. 

20.  The  Lord’s  Supper  reminds  us  of 
what  Christ  has  done  for  us.  It  is 
adapted  to  produce  humility,  inspire 
gratitude  and  strengthen  faith,  vers.  22, 
23  ; 1 Cor.  11  : 24,  25. 

21.  We  must  feed  upon  Christ  as  the 
bread  of  life,  as  well  as  trust  in  his 
atoning  blood,  vers.  22,  23 ; John  6 : 51, 
54 ; 1 John  1 : 7. 

22.  The  Lord’s  Supper  is  an  ordi- 
nance of  the  new  covenant,  designed  to 
continue  till  Christ’s  second  coming, 
vers.  22-24 ; 1 Cor.  11  : 26. 

23.  It  is  our  privilege  at  the  Lord’s 
table  to  look  forward  to  the  marriage 
supper  of  the  Lamb,  when  the  ordi- 
nance and  the  emblems  will  be  no  long- 
er needed,  since  we  shall  be  with  Jesus 
and  see  him  as  he  is,  ver.  25  ; 1 John  3 : 
2 ; Rev.  19  : 9 ; 21  : 3. 

24.  Singing  is  a fitting  and  divinely- 
appointed  part  of  worship,  ver.  26 ; 
Eph.  5 : 19 ; Col.  3 : 16 ; James  5 : 13. 

25.  Christians  may  greatly  wander 
from  Christ,  and  do  great  injury  to 
themselves  and  his  cause,  vers.  27-30; 
Ps,  89  : 30-33;  Rev.  2:4,  5. 


26.  To  be  forewarned  of  an  evil  is  to 
be  forearmed  ; but  even  then  self-confi- 
dence IS  generally  a precursor  to  a fall, 
ver.  27-31  ; Prov.  16 : 18  ; Rom.  12:3; 
1 Cor.  10  : 12. 

27.  How  much  comfort  is  lost  by  not 
receiving  the  truth,  and  resting  on  the 
promises  ! Jesus  foretold  his  resurrec- 
tion, and  promised  to  go  before  his  dis- 
ciples into  Galilee ; but  all  this  was  to 
them  but  as  an  idle  tale,  ver.  28  ; Luke 
24  : 11. 

28.  Learn  the  weakness  of  human  re- 
solution and  the  folly  of  trusting  there- 
on, vers.  29,  31,  68,  70  ; Pi-ov.  28  : 26. 

29.  Christ  has  set  us  an  example  of 
prayer  in  enduring  and  overcoming  suf- 
fering, vers.  32-36  ; Ps.  50:15;  La.  26: 
16  ; James  5 : 13,  14. 

30.  They  who  go  down  into  the  deep 
valley  of  humiliation  are  generally  pri- 
vileged at  other  times  to  go  up  on  the 
high  mountain  of  enjoyment  and  bless- 
ing, ver.  33  ; eh.  9 : 2-5 ; Acts  2 : 14 ; 3 : 
1,4;  Gal.  2:9;  1 Pet.  5 : 1. 

31.  Watchfulness  and  prayer  are  the 
best  safeguards  against  temptation,  ver. 
38 ; Matt.  6 : 13  ; Eph.  6:18;  1 Pet.  4 : 
7 ; Rev.  16  : 15. 

32.  If  it  was  necessary  for  Christ  to 
endure  such  agonies  to  save  men,  how 
hopeless  the  case  of  those  who  avail  not 
themselves  of  his  atonement ! Vers. 
33-39;  Heb.  2:3. 

33.  What  self-denial  and  self-sacrifice 
should  we  make  for  him  who  has  en- 
dured so  much  for  us!  Vers.  33-39; 
Rom.  12  : 1 ; Gal.  6 : 14 ; 1 Pet.  4 : 
1,  2. 

34.  Jesus  has  set  us  an  example  of 
entire  submission  to  the  will  of  God, 
vers.  36-39  ; Matt.  6 : 10  ; Phil.  2 : 6-8  ; 
James  4 : 7. 

35.  Earnest  prayer  and  perfect  re- 
signation to  the  will  of  God  are  con- 
sistent with  each  other,  vers.  35,  36. 

36.  Soul  struggles  and  afflictions  of 
various  kinds  are  necessary,  and  should 
therefore  be  borne  submissively,  cheer- 
fully, and  with  strong  faith  in  Christ, 
vers.  36-39  ; Rom.  7 : 21-25  ; Gal.  5 : 17 ; 
Heb.  12  : 3-7. 

37.  Let  us  see  to  it  that  our  spirits 
are  willing,  though  our  flesh  be  weak; 
thus  shall  we  be  objects  of  the  divine 
compassion  of  Jesus,  who  will  pity 
though  he  reproves,  vers.  37,  38;  Ps. 
103:14;  Gal.  5:16,  18;  Heb.  4:15; 
5 : 2,  5-9. 

38.  Let  any  beware  how  they  sleep  on 
when  Christ  is  betrayed  among  his  pco- 


2D0 


MARK  XIY. 


A.D.  30. 


pie  into  the  hands  of  sinners,  vers.  37, 
41 ; Rev.  3 : 15,  16. 

39.  The  time  will  come  when  all  who 
are  in  a religious  sleep  will  be  com- 
pelled to  awake,  vei-s.  41,  4:3  ; Isa.  33  : 
14 ; Prov.  1 : 24-26  ; 6 : 9-11 ; Rev.  3 : 
19. 

40.  If  one  of  the  twelve  whom  Jesus 
chose  was  a traitor,  how  unsafe  to  fol- 
low those  who  arrogate  to  tliemselves 
an  apostolic  succession  ! Ver.  43  ; Rev. 
2 : 2. 

41.  Hypocritical  discipleship  and 
treacherous  friendship  are  far  more 
odious  and  injuiious  than  open  hos- 
tility. They  who  acknowledge  Christ 
in  word,  but  deny  him  in  deed,  seeking 
to  make  gain  and  merchandise  of 
Christ,  are  fast  following  in  the  steps  of 
Judas,  vers.  43-45  ; Ps.  41 :9‘;  Prov.  27  : 
6;  Matt.  7:21. 

4:3.  Many  now,  like  Christ’s  enemies 
and  even  friends,  understand  not  the 
nature  of  his  kingdom  ; and  use  carnal 
instead  of  spiritual  weapons,  vers.  43, 
47,  48;  John  18  : 36 ; 2 Cor.  10  : 4; 
Zech.  4 : 6. 

43.  When  Christians  have  recourse  to 
violence  for  Christ  they  most  surely 
take  off  the  ear,  the  spiritual  hearing, 
from  their  opponents,  ver.  47. 

44.  Let  each  one  who  comes  to  Jesus, 
in  any  way,  ask  himself,  Wherefore  am 
I come?  Ver.  48  ; Ezek.  33  : 31. 

45.  Learn  the  certainty  of  the  entire 
fulfillment  of  Scripture,  ver.  49;  Matt. 
5:18;  Luke  24: 25;  Rev.  22:7. 

46.  The  wicked  cannot  afflict  or  per- 
secute God’s  people  except  by  divine 
permission,  ver.  49  ; Job  1 : 5-12  ; 2 : 6 ; 
Ps.  31  : 15  ; 105  : 14,  15. 

47.  The  persecutions  of  Christians 
have  generally  been  characterized  by 
secret  designings,  malignant  cunning, 
and  open  violence,  ver.  48 ; Acts  6 : 
11-13  ; 23  : 20,  21. 

48.  Jesus,  as  a Savior,  stood  alone. 
As  all  human  help  failed  him,  so  we 
must  despair  of  all,  and  trust  in  his 
atonement  alone,  ver.  50  ; Isa.  63  : 3-5  ; 
Acts  4 : 12. 

49.  How  frail  is  all  human  depend- 
ence ! Even  the  best  of  men  cannot 
trust  themselves,  ver.  50;  Jer.  17:  5; 
Prov.  28  : 26. 

50.  The  youth  who  follows  Jesus  in 
Ills  night  garb,  and  then  flees,  is  a 
striking  picture  of  the  pious  resolutions 
of  Christ’s  disciples,  which  are  dissi- 
pated in  the  night  of  great  temptation, 
vers.  51,  52  ; Gal.  6:1.- 


51.  It  is  dangerous  at  any  time  to  ven- 
ture into  temptation,  especially  in  our 
own  strength  and  when  we  are  follow- 
ing Christ  afar  off,  ver.  54;  Matt.  6 : 13  ; 
Prov.  3 : 5. 

52.  Happy  is  he  against  whom  his 
enemies  can  allege  nothing,  except 
falsely,  vers.  55-59;  1 Kings  21  : 9-14  ; 
Ps.  27:12;  35:11;  64:5,  6;  Matt. 

5 : 11. 

53.  Evil  men  and  false  teachers  com- 
monly mingle  some  truth  with  error, 
ver.  58  ; Acts  6 : 14. 

54.  God  hates  lying  lips.  They  were 
directed  against  Jesus;  and  they  will 
not  spare  liis  followers,  vers.  55-58 ; 
Ps.  31  : 2 ; 120  : 2 ; Prov.  12  : 19,  22. 

55.  There  is  a time  for  silence  and  a 
time  to  speak.  Jesus  treated  frivolous 
and  unjust  charges  with  silence;  but 
declared  his  character  and  mission, 
vers.  61,  62  ; Prov.  21  : 23 ; Isa.  53  : 7 ; 
1 Pet.  2 : 23  ; Acts  4 : 20. 

56.  God  gives  the  most  wicked  the 
light  of  his  truth,  so  that  their  deeds 
are  without  excuse,  ver.  62;  John  15  : 
22;  Rom.  1 : 20. 

57.  He  that  charges  others  with  blas- 
phemy is  sometimes  himself  the  blas- 
phemer, ver.  64 ; 1 Kings  21  : 13 ; Acts 

6 : 13 ; 7 : 57. 

58.  They  who  jest  at  religion,  make 
light  of  Christians,  and  strive  to  injure 
the  cause  of  Christ,  would  have  mocked 
him  and  spit  upon  him  when  upon 
earth,  ver.  65  ; Acts  7 : 51-53. 

59.  Except  wlnm  duty  calls,  we  should 
avoid  that  company  and  place  where  our 
reputation  may  be  injured,  vers.  54, 
66-68  ; Ps.  1:1;  Prov.  2 : 12;  4 : 14  ; 
1 Cor.  15  : 33. 

60.  If  we  go  not  forth  in  God’s 
strength,  but  depend  on  ourselves,  the 
smallest  matter  may  overcome  us.  Peter 
fears  and  falls  before  a maid-servant, 
vers.  66,  69 ; Prov.  14  : 14  ; 28  : 14. 

61.  Sin  is  progressive.  Beware  of 
the  beginning  of  sin,  and  especially  of 
what  are  called  little  sins,  vers.  54,  68, 
71 ; James  1 : 15. 

62.  Little  confidence  can  be  placed  in 
assertions  abounding  with  profanity, 
ver.  71. 

63.  The  smallest  matter  in  God’s 
hands  may  lead  to  repentance,  and  the 
feeblest  means  result  in  salvation.  The 
crowing  of  a cock  brought  Peter  to  him- 
self, ver.  72. 

64.  The  fall  of  Peter  should  stand  as 
a warning  against  a like  sin  ; but  his 
recovery'  should  encourage  those  who 


A.D.30. 


MARK  XV. 


2C1 


Jesus  Jinalhj  condemned  and  delivered  to  Pilate, 

XV.  AND  ® straightway  in  the  morning  the  chief  priests  ® Mt.  27.  l ; Lk. 
held  a consultation  with  the  elders  and  scribes  and 
the  whole  council,  and  bound  Jesus,  and  carried  3.  i3;4.  26.’ 
him  away,  and  delivered  him  to  Pilate. 


have  fallen  to  turn  to  God  with  humble 
repentance,  ver.  72 ; Jer.  o ; 22. 

65.  Repentance  has  no  merit,  and  can 
make  no  atonement  for  sin ; but  it 
should  restore  our  eontidenee  in  those 
who  truly  exercise  it,  ver.  72 ; 2 Cor. 
7 : 10. 

66.  How  valuable  is  reflection  ! If 
sinners  would  but  stop  and  think  on 
their  ways,  many  more  would  be  led 
to  repentance,  ver.  72;  Ps.  119:59; 
Hag.  1:5-7;  Isa.  1:3;  Ezek.  12  : 3. 


CHAPTER  XV. 

Mark  in  this  chapter  continues  the 
history  of  the  sacriticial  work  of  Jesus. 
He  is  formally  and  Anally  condemned 
by  the  Jewish  rulers,  and  taken  before 
Pilate,  who  examines  him  and  at  first 
proposes  to  release  him.  But  the  peo- 
ple, instig'ated  by  their  rulers,  demand 
the  crucitixion  of  Jesus,  and  the  release 
of  Barabbas.  Desirous  of  satisfying  the 
people,  Pilate  grants  their  requests.  Bar- 
abbas is  released,  and  Jesus  is  scourged, 
mocked  and  led  forth  to  Golgotha. 
One  Simon,  a Cyrenian,  is  compelled 
to  bear  his  cross.  The  incidents  of  the 
crucifixion  are  described : the  wine 
mingled  with  myrrh,  the  dividing  of 
his  garments,  the  inscription,  the  two 
robbers  crucified  with  him,  the  super- 
natural darkness,  the  cry,  the  loud  voice 
and  the  expiring  of  Jesus.  The  vail  of 
the  temple  is  rent,  and  the  centurion 
utters  his  conviction  that  Jesus  is  the 
Son  of  God.  Many  women  from  Gali- 
lee stand  watching  from  the  distance. 
Joseph  of  Arimathea  begs  his  body  and 
lays  it  in  a sepulchre  near  at  hand. 
Although  Mark  gives  some  incidents 
not  found  in  the  other  Gospels,  yet  his 
account  of  the  events  related  in  this 
chapter  is  the  briefest  of  the  four.  This, 
together  with  the  lack  of  detail,  which 
so  characterizes  other  portions  of  this 
Gospel,  may  be  accounted  for,  perhaps, 
by  Peter’s  state  of  mind  and  possible 
absence  from  the  scenes  of  that  day  af- 
ter his  denials. 

1.  Jesus  finally  condemned  by 


THE  Sanhedrim  and  brought  before 
Pilate.  Matt.  27  : 1,  2 ; Luke  22  : 66- 
71 ; John  18  : 28.  Matthew  and  Mark 
are  very  brief  ; but  Luke,  passing  over 
the  preliminary  exainination  of  Jesus, 
relates  this  meeting  very  fully.  John, 
omitting  all  after  the  sending  of  Jesus 
from  Annas  to  Caiaphas,  goes  at  once 
with  Jesus  to  Pilate’s  judgment-hall. 
Thus  the  four  evangelists  beautifully 
harmonize  in  giving  us  the  ditterent 
sides  of  tiie  events  connected  with  Je- 
sus before  the  Jewish  rulers.  John  re- 
lates the  informal  examination  before 
Annas,  implying  his  condemnation  un- 
der Caiaphas  (John  18  : 24,  28)  ; Mat- 
thew and  Mark  record  the  ])reliminary 
examination  before  Caiaphas,  at  which 
Jesus  was  virtually  condemned,  imply- 
ing a session  in  the  morning  ; and  Luke 
relates  the  regular  and  legal  session 
when  the  condemnation  of  the  night 
session  was  ratified. 

1.  Straightway  in  the  morning. 
“As  soon  as  it  was  day,”  Luke  22  : 66. 
About  five  or  six  o’clock  of  Friday,  the 
15th  of  Nisan,  April  7th,  in  the  seven 
liundred  and  eighty-third  year  from  the 
founding  of  Rome.  The  chief  priests 
are  again  presented  as  the  leaders  in 
this  movement.  See  on  ch.  14  : 55. 
He!d  a consultation.  It  was  a 
meeting  of  the  whole  council.  This 
meeting  was  also  held,  probably,  at  the 
house  of  Caiaphas,  for  John  (18  : 28) 
says  that  they  led  Jesus  from  Caiaphas 
to  the  governor’s  palace.  The}'-  met 
not  only  to  ratify  the  action  of  the 
night  session  of  the  Sanhedrim,  of 
which  Luke  gives  a definite  account 
and  Matthew  and  Mark  are  conlirma- 
toiy,  but  also  to  devise  the  best  means 
of  putting  him  to  death.  They  doubt- 
less fixed  uj^on  the  twofold  charge  of 
blasphemy  and  treason,  Luke  23  : 2; 
John  19  ; 7.  They  could  condemn 
to  death,  but  could  not  ])ut  the  sen- 
tence into  execution  without  the  sanc- 
tion of  the  Roman  governor,  John  18  : 
31.  The  Jews  lost  the  power  of  life 
and  death  when  Archelaus  was  de- 
pos(^d,  A.D.  6.  According  to  the  Tal- 
mud this  power  was  taken  from  the 


292 


MARK  XV. 


A.D.  30. 


2 ^ And  Pilate  asked  him,  Art  thou  the  King  of  the  ^ 27.  li. 

J ews  ? And  he  answering  said  unto  him,  Thou 


Sanhedrim  about  forty  or  more  years 
before  the  destruction  of  Jerusalem. 

Bound  Jesus.  They  may  have 
loosened  or  removed  the  bonds  during 
trial  (John  18  : 12) ; now  they  rebound 
him.  They  carried  him  away.  It 
would  seem  that  tlie  whole  Sanhedrim 
present  went  in  a body  to  Pilate,  who 
was  now  in  his  official  residence  in  He- 
rod’s palace.  Some  suppose  that  they 
took  him  to  the  tower  of  Antonia,  ad- 
joining the  temple  area  on  the  north. 
But  from  John  18  : 28  it  seems  evident 
that  it  was  the  governor’s  palace  or 
prsetorium,  on  Mount  Zion,  in  the  west- 
ern part  of  the  city.  The  governors 
generally  resided  at  Caesarea,  but  re- 
moved to  Jerusalem  during  the  great 
festivals  to  preserve  order  and  exercise 
judicial  functions.  Hence  Pilate  would 
be  occupying  the  governor’s,  that  is, 
Herod’s  palace.  Their  coming  thus 
early,  with  a prisoner  bound  in  fet- 
ters, was  adapted  to  produce  the 
impression  on  the  governor  that  Je- 
sus was  a great  criminal.  Deliver- 
ed him.  The  same  word  as  in  ch. 
26  : 2,  16,  etc.,  translated  betrayed. 
As  Jesus  is  betrayed  by  Judas,  one  of 
his  disciples,  into  the  hands  of  the  Jew- 
ish authorities,  so  is  he  betrayed  by  the 
latter,  his  own  people,  into  the  hands 
of  the  Gentiles. 

Pilate.  Matthew  adds  “the  go- 
vernor,” or  procurator.  Matthew  often 
styles  him  simply  “the  governor;” 
Mark,  never. 

After  Archelaus  was  deposed,  Judea 
and  Samaria  were  annexed  to  the  Ro- 
man province  of  Syria,  and  governed 
by  procurators,  the  sixth  of  whom  was 
Pontius  Pilate.  He  was  appointed  A.  D. 
25,  and  held  his  office  ten  years  during 
the  reign  of  the  Emperor  Tiberius.  He 
was  noted  for  his  severity  and  cruelty ; 
and  by  several  massacres,  to  one  of 
which  Luke  refers  (Luke  13  : 1),  he  ren- 
dered himself  odious  to  both  the  Jews 
and  Samaritans.  The  latter  accused 
him  of  cruelty  before  Vitellius,  the 
governor  of  Syria,  by  whom  he  was  or- 
dered to  Rome  to  answer  to  the  charge 
before  the  emperor.  But  Tiberius  hav- 
ing died  before  he  arrived,  Pilate  is  said 
to  have  been  banished  by  his  successor, 
Caligula,  to  Vienna,  in  Gaul,  and  there 
to  have  committed  suicide.  The  tra- 


veler who  descends  the  Rhone,  in  the 
south  of  France,  may  see  still  standing 
the  very  tower  from  which,  as  tradition 
says,  Pilate  precipitated  himself  and 
died.  The  Roman  historian  Tacitus 
makes  this  important  reference  to  Pi- 
late and  Christ  : “The  author  of  this 
name  (Christian)  was  Christ,  who  was 
capitally  punished  in  the  reign  of  Tibe- 
rius by  Pontius  Pilate.” 

At  the  trial  of  Jesus,  Pilate  showed  a 
lack  of  moral  courage  to  do  what  he 
knew  to  be  right.  This  led  to  his  inde- 
cision, and  to  thevanous  expedients  to 
release  Jesus,  till  at  last  he  yields  to  the 
demands  of  the  Jews,  through  fear  of 
losing  his  standing  as  Caesar’s  friend. 
Pilate  doubtless  made  an  official  report 
of  the  crucifixion  of  Jesus  to  the  Em- 
peror Tiberius.  So  Justin  Martyr  and 
other  early  writers  affirm  ; but  the  one 
that  is  now  extant  is  spurious. 

At  this  point  Matthew  relates  the 
confession,  remorse  and  suicide  of  Ju- 
das,- Matt.  27  : 3-10  ; Acts  1 : 18,  19. 

2-5.  Jesus  is  examined  by  Pilate. 
The  first  time.  Matt.  27  : 11-14 ; 
Luke  23  : 2-5 ; John  18  : 28-38.  The 
accounts  of  Matthew  and  Mark  are 
very  similar.  J ohn  is  very  full.  Luke 
first  gives  the  accusation  against  Jesus 
and  then  so  arranges  his  narrative  as  to 
relate  the  sending  of  Jesus  to  Herod. 

2.  Pilate  asked  him,  or  queslimied 
him.  Mark  takes  us  at  once  to  the  ex- 
amination of  Jesus  by  Pilate.  John, 
however,  relates  that  the  Sanhedrim 
would  not  enter  the  governor’s  house, 
lest  they  should  be  defiled,  and  that 
therefore  Pilate  went  outto  them.  They 
wish  him  to  ratify  and  execute  their 
sentence.  This  he  refuses  to  do  without 
knowing  their  accusation  and  the  evi- 
dence. They  therefore  appear  as  his 
accusers,  bringing  the  charge,  not  of 
blasphemy,  on  account  of  which  he  had 
been  condemned  by  the  Sanhedrim  (ch. 
14  : 63,  64),  but  of  treason  against  Caesar, 
as  king  of  the  Jews,  John  18  : 28-32; 
Luke  23  : 2.  They  thought  that  the 
former  charge,  being  religious,  Pilate 
would  not  entertain,  but  that  the  latter 
he  must  entertain,  relating  as  it  did 
both  to  Caesar  and  himself. 

Art  thou  the  King?  etc.  It  is  im- 
plied that  this  charge  had  been  preferred 
against  him.  Accordingly  Luke  (23  : 


A.D.  CO. 


MARK  XY, 


293 


3 saj^est  it.  And  the  chief  priests  accused  him  of 

4 many  tilings : but  he  answered  nothing.  s And  ^ 27. 13. 

Pilate  asked  him  again,  saying,  Answerest  thou 
nothing  ? Behold  how  many  things  they  witness 

5 against  thee.  ^But  Jesus  yet  answered  nothing;  so 
that  Pilate  marvelled. 


6 


BardUbas  preferred  to  Jesus. 

Now  *at  that  feast  he  released  unto  them  one 


Mt.  27.  1,5;  Lk. 
23.  17 ; John  18. 
39. 


I 

2),  informs  us  that  they  charged  him  ' 
with  seditious  agitation,  forbidding  to 
pay  the  tribute  money,  and  proclaiming 
himself  Christ,  a king.  Before  answer-  i 
ing,  Jesus  brought  out  clearly  before 
Pilate’s  mind  the  distinction  between  a 
civil  and  a spiritual  kingdom,  declaring 
that  his  was  the  latter,  John  18  : 33- 
36.  And  then  he  answered.  Thou 
sayest;  a strong  affirmative  answer. 
The  object  of  tiie  verb,  according  to 
Hebrew  idiom,  is  understood,  Thou 
sayest  it^  it  is  as  thou  hast  said. 

3.  Accused  him  of  many  things, 
in  support  of  the  chai*ge  that  he  pro- 
claimed himself  a king,  and  in  addition 
to  it.  Tliey  would  omit  nothing  which 
would  blacken  his  character  and  make 
him  appear  a dangerous  man  in  the 
eyes  of  Pilate.  But  he  answered 
nothing.  There  are  no  words  in  the 
Greek  text  answering  to  these.  Mat- 
thew (27  : 12)  makes  this  statement,  and 
it  is  implied  by  the  question  of  Pilate 
in  the  next  verse. 

4.  Answerest  thou  nothing? 

That  is,  to  their  charges.  He  had  de- 
clared his  Messiahship  and  tbe  spiritual 
nature  of  his  kingdom  to  Pilate.  He 
had  nothing  more  to  add.  Their  ma- 
lignant charges  w'erc  unworthy  an  an- 
swer, and  his  silence  a reaffirmation  of 
what  he  had  said.  Compare  1 Pet.  2 ; 
23.  How  many  things.  Rather, 
hhat  (jreat  tldiujs^  or  simply.  What 
thwys.  The  reference  is  to  the  mayni- 
tude  I'ather  than  the  number  of  things. 
Pilate  probably  desired  Jesus  to  deny 
the  cliarges,  in  order  to  help  him  in  de- 
claring his  innocence  and  his  acquittal. 
But  they  needed  no  denial ; Pilate  knew 
his  innocence  (vcr.lO),  and  that  the  Jew- 
ish, rulers  would  not  conspire  against 
hini  because  he  would  free  them  from 
•Jloinan  authority.  Instead  of  witness 
against,  some  of  the  oldest  manu- 
scripts read  charge  against  or  accuse. 

5.  Pilate  marvelled.  He  won-  j 


dered  that  Jesus  no  longer  made  any  re- 
ply, not  even  giving  to  him  the  cause 
of  his  silence.  But  Jesus  was  not  un- 
der obligation  to  help  Pilate  to  do  his 
duty.  He  should  have  followed  his  own 
convictions  and  released  him.  The  si- 
lence of  Jesus  continues  till  Pilate  some 
time  after  referred  to  his  power  to 
crucify  him  or  release  him,  John  19  : 

1 10,  11. 

I Pilate  now  goes  forth  and  declares 
the  innocence  of  Jesus,  Luke  23  : 4; 

I John  18  : 28.  Tbe  Jews  are  therefore 
i the  more  violent,  accusing  him  Avith 
; stirring  up  the  people  throughout  all 
Judea,  beginning  from  Galilee.  Learn- 
ing that  Jesus  is  a Galilean,  Pilate  sends 
him  to  Herod,  the  tetrarch  of  Ihatcoun- 
try,  who  mocks  him,  and  sends  him 
back  to  Pilate,  Luke  23  : 5-15.  Mark 
omits  this  reference  to  Herod,  which  is 
recorded  only  by  Luke,  and  passes  to 
j the  next  expedient  of  Pilate  to  release 
; Jesus. 

I 6-14.  Jesus  again  before  Pilate. 
Barabbas  preferred  to  Jesus.  Matt. 
26  ; 15-23 ; Luke  23  : 13-23;  John  18  : 
39,  40.  Mark  and  also  Luke  i articu- 
larly  describe  the  character  of  Ba  rabbas. 

1 Matthew  records  the  dream  and  mes- 
sage of  Pilate’s  wife.  The  fouraccounts 
beautifully  supplement  one  another. 
See  author’s  Harmony,  § 180. 
j 6.  Luke  relates  that  Pilate  again  call- 
ed together  the  JcAvish  rulers,  stating 
that  neither  he  nor  Herod  found  any 
fault  in  Jesus,  and  proposing  to  chas- 
tise and  then  release  him,  Luke  23  : 
13-15. 

' At  that  feast.  At  every  Passover  ; 
for  such  is  the  meaning  of  the  words. 
He  released.  The  idea  “was  wont 
to  release,”  expressed  by  Matthew  (27  : 
15),  is  here  implied  in  the  original.  The 
origin  of  this  practice  is  unknown  ; it 
is  not  mentioned  in  history.  The  cus- 
tom was  probably  established  by  the 
Romans  to  conciliate  the  Jews,  since 


294 


MARK  XY. 


A.D.  30. 


7 prisoner,  whomsoever  they  desired.  And  there  was 
one  named  Barabbas,  which  lay  bound  with  them 
that  had  made  insurrection  with  him,  who  had  com- 

8 mitted  murder  in  the  insurrection.  And  the  multi- 
tude crying  aloud  began  to  desire  him  to  do  as  he 

9 had  ever  done  unto  them.  But  Pilate  answered 
them,  saying.  Will  ye  that  I release  unto  you  the  King 

10  of  the  Jews  ? For  he  knew  that  the  chief  priests 
had  delivered  him  ^ for  envy. 

11  But ‘the  chief  priests  moved  the  people,  that  he 


^ 1 Sam.  18.  8,  9 ; 
Pro.  27.  4 ; Is.  3. 
14,  1«. 

> Mt.  27.  20  ; Ac.  3. 
14;  Heb.  7.  20; 
1 Pet.  1.  19. 


persons  would  often  be  in  prison  wliom 
the  Jews  would  desire  to  liberate  from 
Roman  law.  On  the  strength  of  this 
custom,  Pilate  tries  to  save  Jesus  with- 
out offending  tlie  Jews.  Instead  of 
boldly  doing  what  he  knew  to  be  right, 
he  weakly  resorts  to  an  expedient. 
Whomsoever  they  desired  or  asked 
as  a favor  to  themselves. 

7.  Barabbas*  The  name  means 

of  his  father.  Some  think  he  was  a son 
of  a rabbi.  “They  rejected  the  true 
Son  of  his  Father,  and  chose  a robber, 
who  bare  the  name  of  father’s  son,  in 
his  place.”— Wordsworth.  Bound 
with  them,  etc.  Bound  with  hisfellow 
insurgents.,  or  companions  in  sedition. 
Mark  alone  records  that  he  was  one  of 
a number  engaged  in  insurrection  and 
murder.  Matthew  styles  him  “ a nota- 
ble prisoner ; ” John,  “ a robber ; ” and 
Luke,  that  he  “was  cast  into  prison  for 
a certain  sedition  made  in  the  city,  and 
for  murder.”  As  he  is  spoken  of  so 
prominently,  he  was  quite  likely  a 
leader.  The  charge  of  insurrection 
would  be  offensive  to  Pilate.  Barabbas 
may  liave  been  engaged  in  one  of  those 
popular  movements  which  were  the  be- 
ginnings orgerms  of  that  political  party 
called  Zealots,  whose  excesses  were  so 
enormous  during  the  last  years  of  Jeru- 
salem.— Josephus,  Jewish  War.,  iv.  3. 
Such  a supposition  will  partly  explain 
the  popular  clamor  in  his  favor.  Who 
had  committed  murder*  In  the 
plural  referring  to  the  insurgents,  of 
whom  Barabbas  of  course  was  one. 

8.  The  multitude  crying  aloud* 
According  to  the  highest  critical  autho- 
rities, The  multitude  comiug  up  ; to  the 
place  where  Pilate  was,  outside  of  the 
governor’s  house,  ver.  2.  They  were 
coming  back  from  Herod.  Began  to 
desire,  etc.  Began  to  entreat,  or  make 
request  according  as  he  always  did  for 
ihe.n.  This  would  seem  to  imply,  al- 


though not  necessarily,  that  Pilate  was 
himself  the  author  of  this  practice. 

9.  Will  ye  that  I release,  etc. 
Addressed  to  the  multitude,  the  crowd, 
ver.  8.  The  question  is  the  same  in 
John  18  : 39.  But  Matthew  brings  out 
the  fact  that  he  also  asked  : “Barabbas, 
or  Jesus  who  is  called  Christ  ? ” Pilate 
hoped  to  get  a popular  expression  from 
the  multitude  in  favor  of  releasing 
Jesus,  rather  than  Barabbas.  The  rea- 
son of  this  hope  is  stated  in  the  next 
verse.  And  as  he  would  put  the  case 
in  the  most  taking  light  with  the  mul- 
titude, he  ironically  styles  Jesus  King 
of  the  Jews* 

10.  Envy*  Pilate  knew  that  the 
Jewish  rulers  were  envious  against 
Jesus  on  account  of  his  popularity  with 
the  multitude,  and  because  they  re- 
garded him  as  a formidable  rival.  He 
hoped  the  people  would  demand  his  re- 
lease. Three  times  does  he  propose  to 
release  Jesus  (Luke  23  : 22),  but  the 
people,  persuaded  by  their  rulers,  to 
his  surprise  and  mortification,  demand 
Barabbas. 

Notice  that  the  chief  priests,  both 
in  this  verse  and  the  next,  are  again 
presented  as  the  instigators  and  leaders 
of  the  persecution  against  Jesus,  cli. 
14:10,  55;  15:1. 

11.  Moved*  Stirred  %ip  the  multi- 
hide.  Rather  release  Barabbas* 
These  sticklers  for  the  law,  delibe- 
rately violate  their  own  law,  in  pre- 
ferring to  release  a murderer  and  put  to 
death  the  Messiah,  Lev.  24  : 17  ; Num. 
35  : 16-24.  See  how  Peter  puts  the 
case  in  Acts  3 : 13-15.  Just  at  this 
point  Matthew  brings  in  the  message 
to  Pilate  from  his  wife,  concerning  her 
dream,  warning  him  against  having 
anything  to  do  with  that  just  man.  It 
would  seem  that  while  Pilate  was  re- 
ceiving this  message,  the  Jewish  rulers 
were  active  in  counteracting  the  appeal 


A.D.  30. 


MARK  XV. 


12  should  rather  release  Barabbas  unto  them.  And 
Pilate  answered  and  said  again  unto  them,  What 
will  ye  then  that  I shall  do  unto  him  whom  ye  call 

13  the  King  of  the  Jews  ? And  they  cried  out  again, 

14  Crucify  him.  Then  Pilate  said  unto  them,  Why, 
what  evil  hath  he  done  ? And  they  cried  out  the 


of  Pilate  in  favor  of  Jesus.  The  multi- 
tude were  those  who  had  come  together 
during  the  arrest  and  trial , doubtless 
composed  very  largely  of  the  street 
rabble,  who  are  now  as  ready  to  con- 
demn liim  as  they  v^ere  a few  days  be- 
fore to  praise  him.  The  disciples  and 
friends  of  Jesus,  who  took  the  lead  in 
his  triumphal  entry  into  Jerusalem,  and 
whom  the  Jewish  rulers  so  feared  that 
they  dare  not  to  arrest  him  openly,  were 
without  doubt  mostly  absent,  through 
fear  or  ignorance.  Yet  persuasion  was 
necessary  to  induce  even  the  rabble  to 
ask  for  the  discharge  of  such  a notori- 
ous criminal  as  Barabbas,  and  the 
death  of  such  a righteous  one  as 
Jesus. 

12.  What  will  ye  then  that  I 
shall  do*  Pilate  was  taken  by  sur- 
prise that  they  should  ask  the  release 
of  Barabbas,  the  rebel,  robber  and 
murderer,  rather  than  Jesus,  who  had 
committed  no  crime.  He  is  left  in 
doubt  as  to  what  they  would  have  him 
do  with  Jesus.  Here  do  we  behold  an- 
other step  of  Pilate  in  weakly  yielding 
himself  into  the  power  of  the  Jews. 
At  first,  instead  of  acquitting  Jesus,  he 
adopts  the  expedient  of  having  the  peo- 
ple demand  Ids  release  at  the  feast. 
This  fails,  and  expediency  leads  to  ex- 
pediency. Instead  of  acting  as  a right- 
eous and  independent  judge,  he  now 
asks  those  who  had  no  jurisdiction  over 
the  case,  “ What  will  ye  then  that  I 
shall  do,”  etc.  ? Though  he  desires  to 
acquit  him,  and  the  question  is  adroitly 
put  in  a conciliatoiy  manner,  Avliom 
ye  call  King  of  the  Jews,  it  is 
not  his  assumed  title,  but  theirs  ironi- 
cally ; yet  the  question  implies  and 
shows  that  his  decision  will  be  influ- 
enced by  the  demands  of  the  people. 
He  was  dou!)tless  also  desirous  of  pleas- 
ing the  people,  because  they  might  ac- 
cuse him  of  disloyalty  to  C*sar.  The 
complaints  of  the  Jews  received  parti- 
cular attention  at  Rome.  Archelaus 
had  been  deposed  partly  on  account  of 
the  complaints  of  his  subjects  against 
him.  A selfish  motive,  therefore,  ope- 


rated against  his  moral  courage,  and 
doubtless  led  him  to  desire  to  concili- 
ate the  Jews,  to  whom  he  was  odious, 
by  granting  their  request,  at  least  in  a 
modified  form,  as  by  scourging  and 
mockery.  See  on  ver.  15. 

13.  They  cried  out  again*  Not 
that  they  had  uttered  the  same  cry  be- 
fore, but  simply  that  they  shouted 
aloud  again.  Crucify  him*  How 
successful  the  chief  priests  had  been  in 
stirring  up  the  people  is  evident  fi’om 
this  and  the  next  verse.  They  might 
have  asked,  Let  him  be  stoned,  which 
was  the  Jewish  mode  of  execution  and 
their  penalty  for  blasphemy  ; or  they 
might  have  simply  said,  Let  him  be  put 
to  death  ; but  they  demand  crucifixion, 
the  Roman  punishment  for  sedition, 
since  this  was  the  crime  they  charge 
upon  him.  Thus  also  they  gratify  their 
hatred  against  Jesus.  Moreovei*,  as 
they  denianded  the  release  of  Barabbas, 
who  would,  doubtless,  have  been  cru- 
cified for  his  crimes,  so  they  ask  for 
Jesus  the  punishment  which  Barabbas 
would  have  received.  Thus  is  Barab- 
bas preferred  to  Jesus.  Yet  in  this 
were  the  Scriptures  and  the  predictions 
of  Jesus  being  fulfilled,  John  18  : 32, 
Matt.  20  : 19.  He  dies  an  ignominious 
death,  his  body  is  unmutilated  and  imt 
a bone  broken,  and  he  is  made  a curse 
by  hanging  on  the  tree. 

14.  Why,  Avhat  evil,  etc.  Lite- 
rally, For  vihat  evil^  etc.,  and  well  ex- 
pressed in  English,  What  evil  then  hath 
he  done?  Another  step  downward  of 
the  vacillating  Pilate.  Instead  of  ac- 
quitting Jesus,  he  had  partially  laid 
aside  his  rights  as  a judge,  and  asked 
the  decision  of  the  people,  ver.  12. 
And  now,  having  heard  their  decision, 
he  accepts  the  situation,  and  strives  to 
reason  with  them.  If  they  insist  on 
his  death,  they  must  show  some  crime 
meriting  such  a punishment;  and  cer- 
tainly he  had  not  done  anything  de- 
manding crucifixion.  Instead  of  stop- 
])ing  to  reason,  he  should  have  retraced 
ids  steps  and  acted  the  part  of  a right- 
eous judge.  Luke  (23  : 22)  informs  us 


29G 


MARK  XV. 


A.D.  30. 


15  more  exceedingly,  Crucify  him.  And  so  Pilate,  Mt.  27. 26 ; John 
willing  to  content  the  people,  released  Barabbas 

unto  them,  and  delivered  Jesus,  when  he  had 
scourged  Mm^  to  be  crucified. 

The  insults  of  the  soldiers, 

16  “And  the  soldiers  led  him  away  into  the  hall, 

called  Prsetorium.  And  they  call  together  the  whole  e.  * ’ ’ 


that  though  Pilate  found  no  evil  in 
him,  yet  on  the  principle  of  expediency 
he  proposes  to  conciliate  the  Jews  by 
the  milder  punishment  of  scourging. 
But  the  people  savv  their  advantage  and 
made  the  most  of  it.  They  cried  the 
more  exceedingly^  the  more  vehe- 
mently, Crucify  him.  “You  have 
given  us  the  choice  of  the  prisoner  to 
be  released,  and  the  privilege  of  de- 
ciding what  shall  be  done  with  Jesus. 
We  have  expressed  our  wishes  ; now  do 
your  part  in  executing  them.”  From 
both  Matthew  and  Luke  we  learn  that 
the  people  were  becoming  tumultuous, 
taking  the  form  and  spirit  of  a mob. 

15-19.  Pilate  releases  Barabbas, 

AND  SCOURGES  JeSUS.  JeSUS  MOCKED 
BY  THE  SOLDIERS  ; DELIVERED  TO  BE 
CRUCIFIED.  Matt.  27  : 24-30;  Luke 
23  : 24,  25  ; John  19  : 1-16. 

Matthew  and  Mark  record  the  release 
of  Barabbas,  the  scourging  and  mock- 
ing of  Jesus,  and  his  being  delivered 
up  to  be  crucilied.  Luke^  simply  re- 
lates the  release  of  Barabbas  and  the 
delivering  up  of  Jesus.  John  omits  the 
release,  but  relates  the  rest  with  at- 
tending circumstances.  Matthew  is 
fullest  upon  the  release  of  Barabbas 
and  the  mocking  of  Jesus.  Mark  re- 
sembles Matthew,  but  is  briefer,  though 
now  and  then  peculiarly  graphic. 

15.  Willing  to  content  the  peo- 
ple. Wishing  to  satisfy  the  multitude^ 
or  crowd.  The  Romans  had  found  the 
Jews  very  difficult  to  manage,  the 
emperors  often  conceding  to  their 
wishes.  Hence  Pilate  was  not  merely 
willing  but  desirous  of  satisfying  their 
wishes,  and  gaining  the  favor  of  both 
the  leaders  and  the  masses.  See 
on  ver.  12.  We  find  the  same  dis- 
position manifested  respecting  Paul, 
by  Felix  and  Festus,  Acts  24  : 27  ; 25  : 
9.  Thus  we  perceive  that  Pilate  was 
actuated  by  a selfish  motive.  But  on  the 
other  hand  were  the  message  of  his  wife, 
the  voice  of  conscience,  and  the  mani- 


fest innocence  of  Jesus.  From  Matt. 
27  : 24,  25,  we  learn  that  Pilate  vainly 
attempted  to  declare  himself  innocent 
of  the  blood  of  Jesus  by  washing  his 
hands.  An  impressive  act,  doubtless; 
but  one  which  could  neither  justify 
him  in  doing  wrong,  nor  free  him  of 
his  responsibility  as  a judge. 

When  he  had  scourged  him.  It 
was  a Roman  custom  to  scourge  a 
criminal  before  crucifixion.  Roman 
scourging  was  more  severe  than  Jew- 
ish. The  number  of  lashes  was  not 
limited  to  forty.  The  whips  were  arm- 
ed with  bones  or  lead,  to  render  the 
blow  the  more  fearful,  and  to  lacerate 
the  flesh.  The  criminal  was  generally 
bound  to  a low  block,  in -a  stooping 
posture,  and  received  the  fearful  blows 
upon  the  naked  back.  The  scourging 
before  crucifixion  was  generally  ex- 
ceedingly cruel,  and  criminals  frequent- 
ly died  under  it.  Jesus  was  probably 
scourged  by  soldiers  appointed  by  Pi- 
late for  the  purpose.  It  took  place 
outside  of  the  governor’s  house,  and 
was  a fulfillment  of  a prediction  of  Je- 
sus, ch.  10  : 34;  and  of  prophec}",  Isa. 
50  : 6;  53  ; 5.  Pilate  seems  to  have 
been  affected  by  the  cruel  scourging, 
and,  thinking  that  what  touched  his 
heart  might  affect  the  hearts  of  others, 
he  determines  to  make  one  more  ap- 
peal to  the  Jewish  people  by  showing 
him  lacerated  and  bleeding,  arrayed  in 
a garb  of  mockery.  But  in  vain.  See 
John  19  : 1-16. 

Delivered  Jesus  to  be  crucified. 

A summary  statement,  but  in  harmony 
with  John,  who  places  the  delivering  up 
of  Jesus  to  crucifixion  after  the  scourg- 
ing, and  the  scourging  before  the  mock- 
ery. After  this  statement,  Mark  passes 
to  a brief  description  of  the  mock- 
ery. 

16.  The  soldiers;  “of  the  govern- 
or,” Matt.  27  : 27.  Probably  his  body- 
guard. Led  him  aAvay,  from  near 
the  judgment-seat,  which  was  in  front 


A.D.  30. 


MARK  XV. 


297 


17  band.  And  they  clothed  him  with  purple,  and 
platted  a crown  of  thorns,  and  put  it  about  his  Jiead^ 

18  and  began  to  salute  him.  Hail,  King  of  the  Jews  ! 

19  And  they  smote  him  on  the  head  with  a reed,  and 
did  spit  upon  him,  and  bowing  their  knees  wor- 


of  the  house,  John  18  : 28,  29.  The 
hall;  the  courts  the  inner  open  court, 
around  which  the  palace  was  built. 
Compare  ch.  14  : 54.  This  large  palace- 
court  seems  to  have  been  the  place 
where  the  guards  were  stationed. 
Called  Praetorium*  Rather,  which 
is  Prcetorium.  The  head-quarters  of 
the  Roman  militaiy  governor.  This 
was  the  palace  built  by  Herod,  where 
Pilate  resided  when  at  Jerusalem.  See 
on  ver.  2.  Prcetorium  is  one  of  the 
many  Latin  words  occurring  in  this 
Gospel,  and  indicating  its  character  and 
design,  as  one  for  Gentile,  and  especi- 
ally Roman  readers.  Called  together 
the  Avhole  hand.  The  whole  Roman 
cohort,  stationed  at  Jerusalem,  which 
was  a tenth  i)art  of  a legion,  and  em- 
braced from  three  to  six  hundred  men 
or  more.  See  on  ch.  14  : 43.  The  whole 
band  of  soldiers  were  gathered  to  make 
sport  with  Jesus.  Herod’s  guard  had 
gone  through  the  same  cruel  mockery, 
Luke  23  : 11.  Luke,  who  alone  relates 
that,  omits  this.  The  reason  is  appa- 
rent, For  Luke  to  have  also  related  the 
mockery  under  Pilate,  or  the  other 
evangelist  that  under  Herod,  would 
have  been  a needless  repetition. 

17.  With  purple.  So  also  John 
19  : 2.  Purple-red  was  a color  worn  by 
emperors.  The  ancient  kings  of  Midian 
wore  purple  raiment,  Jud.  8 : 26.  In 
derision  they  clothe  him  in  a royal  dress 
and  pay  him  royal  honors.  Matthew 
(27  : 28)  says  “a  scarlet  robe,”  most 
probably  a crimson  military  cloak  of  a 
Roman  officer.  It  was  thus  a mock  im- 
perial robe.  Alford  says  that  “purple 
is  vaguely  used  to  signify  different 
shades  of  red,  and  is  especially  con- 
vertible with  crimson.”  Similar  colors 
intermingled,  and  the  names  were  often 
indelinitely  applied,  and,  in  popular 
language,  interchanged.  Compare  the 
prophetic  utterance  of  David,  Ps.  35  : 
15,  16. 

Platted.  And  having  woven.  A 
crown  of  thorns.  The  principal  ob- 
ject was  mockery  ; a derisive  imitation 
of  crowning  kings  and  conquerors  with 
wreaths  of  ivy,  i)alni  or  laurel.  It  was, 


doubtless,  a secondary  object  to  make 
it  Sipamful  crown.  So  mean  a plant  as 
the  thorn  made  it  suitable  for  a mock 
crown,  and  well  adapted  to  produce 
pain.  It  is  a matter  of  dispute  as  to 
what  species  of  thorn  was  used.  Thorny 
plants  and  shrubs  abound  in  Palestine. 
The  JSpina  Christie  or  CJu'ist's  thorn^  is 
now  common  near  Jerusalem,  and  is 
very  generally  pointed  out  as  the  spe- 
cies of  thorn  used  on  this  occasion. 
Another  plant  (a  legimmtoua  flexile 
thorn)  is  preferred  by  othei  s.  Rev.  E. 
P.  Hammond,  wdio  was  in  Jerusalem 
in  December,  1866,  in  referring  to  it 
says,  “ Before  leaving,  Mrs.  Gobat  pre- 
sented me  with  a crown  of  thorns,  which 
must  Ik*  similar  to  the  one  which  our 
blessed  Savior  wore  ; for  all  about  Je- 
rusalem the  same  kind  of  thorn  grows 
as  in  the  days  of  our  Lord.  . . . Each 
of  the  thorns  upon  the  crown  was, 
when  it  was  given  me,  as  sharp  as  a 
cambric  needle.”  The  latter  plant  is 
the  moi'e  probable  one.  It  is  possible 
that  this  crown  remained  on  his  head 
during  his  crucifixion,  since  Matthew 
and  Maik  mention  the  removal  of  the 
purple  robe,  l)ut  not  the  crown. 

18.  Began  to  salute  him,  or  pay 
him  homage  as  to  a king ; or  greet  him 
as  a sovereign.  Hail.  Joy  to  thee.  Simi- 
lar to  the  Hebrew  phrase.  Let  the  king 
live  forever,  Neh.  2 : 3 ; Dan.  2 : 4. 

19.  They  add  cruelty  to  mockery,  and 
descend  to  the  grossest  insult  and  vio- 
lence. Smote  him  on  the  head. 
The  pain  from  the  stroke  was  heighten- 
ed by  the  sharp,  thorny  crown.  With 
a reed ; a plant  with  a hollow-jointed 
stock,  a common  product  of  the  wilder- 
ness of  Judea  and  of  the  banks  of  the 
Jordan,  and  sometimes  used  for  walk- 
ing-canes. This  was  probably  the  reed 
wffich,  according  to  Matthew,  had  been 
placed  “in  his  right  hand  ” as  a mock 
scepter.  Compare  Esth.  5 : 2.  They 
also  spit  upon  him,  an  act  expressive 
of  the  deepest  contempt,  Isa.  53  : 3. 
Sec  on  ch.  14  ; 65.  Bowing  their 
knees.  Kneeling  down.  Worship- 
ped him.  Did  him  reverence., paid  him 
homage.  See  on  ch.  5 : 6.  This  mock- 


298 


MARK  XV. 


A.D.  30, 


20  shipped  him.  And  when  they  had  mocked  him,  ” 27.  31 ; Lk. 

they  took  oft*  the  purple  from  him,  and  put  his  own 
clothes  on  him. 


Jesus  led  away  to  le  crucified, 

21  And  [they]  led  him  out  to  crucify  him.  PAnd  pml  27.  32;  Lk. 
they  compel  one  Simon  a Cyrenian,  who  passed  by,  23.  26. 
coming  out  of  the  country,  (the  father  of  Alexander 
and  Rufus,)  to  bear  his  cross. 


ery  and  violence  was  not  required  by 
law.  It  was  the  lawless  sport  of  a 
coarse  and  brutal  soldiery,  who  knew 
little  of  Jesus,  except  what  they  had 
heard  from  the  Jews,  and  who,  doubt- 
less, reg  arded  him  as  a religious  fanatic. 
But  all  this  Jesus  bore  meekl}’,  submis- 
sively and  silently,  Isa.  53  : 7. 

While  Jesus  still  wore  this  mock  at- 
tire, Pilate  makes  a final  attempt  to  re- 
lease him  by  appealing  to  the  sympathy 
of  the  Jews,  John  19  : 4-16.  See  on 
ver.  15. 

20-23.  Jesus  is  led  forth  to  cruci- 
fixion. Matt.  27  : 31-34 ; Luke  23  : 
26-33;  John  19  : 16,  17.  Luke’s  ac- 
count is  the  fullest.  Mark  describes 
Simon  of  Cyrene  most  particularly. 

20.  Led  him  out,  of  the  city.  Thus 
it  became  him  to  suffer  without  the 
gate,  Heb.  13 : 12  ; Lev.  16  : 27.  Crimi- 
nals were  executed  outside  the  city. 
Lev.  24  : 14;  Num.  15  : 35  ; 1 Kings 
21 : 13  ; Acts  7 : 58.  The  four  soldiers 
(John  19:23),  headed  by  the  centurion 
on  horseback,  who  had  charge  of  the 
crucifixion  (ver.  39),  Ud  Jesus  forth. 
A tradition,  which  has  been  traced  no 
farther  back  than  the  fourteenth  cen- 
tury, represents  Jesus  as  passing  along 
the  Via  Dolorosa^  The  Sorrowful  Way, 
a narrow  and  ci'ooked  street  from  St. 
Stephen’s  gate  to  the  church  of  the 
Holy  Sepulchre.  The  tradition  is  un- 
reliable. Jesus  could  not  have  passed 
along  this  way,  if  he  was  tried  at  the 
palace  of  Herod  on  Mount  Zion. 

21.  They  compeB.  The  word  thus 
translated  is  of  Persian  origin,  and  is 
found  three  times  in  the  New  Testa- 
ment, here.  Matt.  5 : 41  and  27  : 32,  and 
means  impress^  to  press  into  service.  Ac- 
cording to  the  postal  arrangement  of 
Cyrus,  horses  were  provided,  at  certain 
distances  along  the  principal  roads  of 
the  empire,  so  that  couriers  could  pro- 
ceed without  interruption  both  night 


and  day.  If  the  government  arrange- 
ments failed  at  any  point,  the  couriers 
had  authority  to  press  into  their  service 
men,  horses  or  anything  that  came  in 
their  way  which  might  serve  to  hasten 
their  journey.  A like  authority  was 
exercised  over  the  Jews  by  the  Roman 
governors.  The  word,  originating  in 
this  custom,  passed  from  the  Persian 
into  the  Greek,  and  into  rabbinical 
language,  meaning  compulsory  service  in 
forwarding  royal  messengers,  and  also 
to  press  into  service  for  any  purpose. 
Thus  they  did  not  arbitrarily  assume 
power,  but,  under  the  direction  of  the 
centurion,  who  had  the  necessary  au- 
thority under  Roman  law,  they  pressed 
this  man  into  their  service.  The  rea- 
son for  selecting  him  was,  probably,  be- 
cause he  was  a stranger  and  foreigner, 
and  happened  to  meet  them  just  at  the 
time  when  some  one  was  needed.  He 
was  passing  by.,  and  it  was  convenient  to 
press  him  into  service.  It  is  not  ne- 
cessary to  suppose  him  a disciple  or  a 
slave. 

One  Simon  a Cyrenian.  A na- 
tive of  Cyrene,  an  important  city  in 
northern  Africa,  between  Egypt  and 
the  territory  of  Carthage.  Many  Jews 
resided  there.  They  were  accustomed 
to  visit  Jerusalem  in  large  numbers  at 
the  great  festivals,  and  had  there  a 
synagogue.  Acts  2 : 10  ; 6 : 9.  Simon 
may  have  taken  up  his  residence  at 
Jerusalem  ; but  very  probably  he  had 
recently  come  from  C^u'cne  to  attend 
the  Passover.  Mark  very  partieular- 
ly  designates  him  as  the  father  of 
Alexander  and  Rufus,  wrll-knowm 
disciples  among  the  early  Christians. 
A Simeon  in  Acts  13 : 1,  Rufus  in  Rom. 
16  : 13,  and  Alexander  in  Acts  19  : 33 ; 
1 Tim.  1 : 20 ; 2 Tim.  4 : 14,  are  men- 
tioned ; but  whether  they  are  to  be 
identified  with  Simon  of  Cyrene  and 
his  sons  is  conjectural.  Coming  out 


A.D.  30. 


MARK  Xy. 


299 


22  <iAnd  they  bring  him  unto  the  place  Golgotha, 
which  is,  being  interpreted.  The  place  of  a skull. 


of  the  country,  literally,  coming  from 
the  field;  not  necessarily  where  he  had 
been  at  work,  but  with  the  general  idea 
of  coming  from  the  conutry  to  the  city, 
without  regard  to  distance.  Simon  ap- 
pears to  have  been  just  entering  the 
city  as  Jesus  was  passing  out  bearing 
his  own  cross,  John  19  : 17. 

To  bear  his  cross.  The  cross  was 
of  various  forms.  (1.)  It  was  origin- 
ally a simple  stake.  (2.)  Afterward  it 
was  made  of  two  pieces  of  wood, 
crossed  like  the  letter  X ; or  (3)  like 
the  letter  X ; or  (4)  the  transverse  beam 
crossed  the  perpendicular  one  at  some 
distance  from  the  top,  as  T.  The  latter 
was,  doubtless,  the  one  used  on  this  oc- 
casion, since  the  title  was  placed  over 
the  head.  The  uniform  tradition  is, 
that  this  was  the  form  of  the  Savior’s 
cross.  The  cross  which  Constantine 
commanded  to  be  placed  on  his  stand- 
ard represented  the  first  two  letters  of 
the  Greek  Christos  (Christ) 

Jesus  boi'e  his  cross  to  the  gate,  when 
he  was  relieved  or  aided  by  Simon. 
Compare  Isaac  carrying  the  wood  in 
Gen.  22  : 6.  It  was  usual  for  persons 
condemned  to  crucifixion  to  bear  their 
own  cross.  A tradition  says  that  Jesus 
sunk  to  the  ground  under  it.  It  is 
quite  possible  that,  having  fallen  ex- 
hausted from  great  weariness  and  the 
loss  of  blood,  it  was  put  on  Simon. 
Yet  it  is  more  in  accordance  with  the 
language  of  Luke  (23  : 26)  to  suppose 
that  Simon  bore  only  the  part  of  the 
cross  which  was  behind  Jesus,  and  thus 
lightened  the  burden.  As  they  pass 
along  to  the  place  of  crucifixion,  a 
great  company  of  people,  and  of  wo- 
men, who  also  bewailed  and  lamented 
him,  follow.  This  touching  incident 
is  related  only  by  Luke  (ch.  23  : 27-31). 

22.  Golgotha.  The  name  in  He- 
brew, or,  rather,  Aramean,  Avhich 
Mark  renders  for  his  Gentile  readers. 
Place  of  skull.  According  to  Luke 
23  : 33,  correctly  translated,  it  is  “a 
place  which  is  called  a skulU^  Calvary, 
in  the  common  version,  is  from  Calva- 
Hura^  the  Latin  for  skull.  Some  sup- 
pose that  it  was  so  called  from  the 
skulls  of  criminals  executed  or  buried 
there.  But  these  must  have  been  buried 
according  to  Jewish  law.  Why,  then, 
should  the  place  be  named  from  the 


skull  rather  than  from  any  other  part 
of  the  skeleton  ? Wliy  in  the  singular 
and  not  in  the  plural  V Others,  there- 
fore, suppose  it  so  called  because  it 
was  a rounded  and  skull-like  knoll. 
But  there  is  no  intimation  in  the  Scrip- 
tures that  it  was  a hill.  Still,  the  latter 
explanation  is  the  best,  unless  we  sup- 
pose it  received  the  name  from  some 
skull  which  had  been  found  there,  or 
lain  there  exposed  for  a time  contrary 
to  Jewish  usage.  From  the  Gospels  we 
learn  it  was  nigh  the  city  (John  19  :20), 
near  a thoroughfare  (ver.  29),  by  a gai-- 
den,  where  was  the  sepulchre  hewn  in 
the  rock,  ver.  46;  John  19  :41.  Tradi- 
tion places  it  north-west  of  the  tem])le, 
where  the  Church  of  the  Sepulchre  is 
at  present  situated.  But  this  is  im])ro- 
bable,  since  the  site  of  the  church  must 
have  been  within  the  city,  and  Golgotha 
was  without  the  gate.  Matt.  28  : 11  ; 
John  19  : 17.  Its  site  must,  probably, 
remain  undetermined.  That  it  was  east 
of  the  northern  part  of  the  city  is  pro- 
bable, and  north  of  Gethsemane  ; pos- 
sibly it  was  Goath,  mentioned  by  Jere- 
miah (ch.  31  : 39).  Says  one  who  is 
Avell  acquainted  with  the  modern  city  : 
“ It  would  seem  that  the  soldiers  had 
not  far  to  go  from  the  palace  to  Golgo- 
tha. The  gate  of  St.  Stephen’s  (in  the 
eastern  wall)  is  about  two  hundred 
yards  from  the  palace,  and  leads  di- 
rectly into  the  country.  Without  the 
gate  one  road  runs  eastward  across  the 
Kidron,  another  northward  along  the 
narrow  brow  of  the  hill.  Between 
these  is  an  open  space,  rugged  and 
rocky  ; just  below  it,  in  the  shelving 
banks  of  the  Kidron,  are  several  rock 
tombs.  This  spot  would  seem  to  an- 
swer all  the  requirements  of  the  narra- 
tive. The  passers-by  on  both  roads 
would  be  within  a few  yards  of  him ; 
and  his  acquaintance  could  stand  ‘ afar 
off  ’ on  the  side  of  Olivet  and  see  with 
the  utmost  distinctness  the  whole 
scene.” — J.  L.  Pokteu,  in  Alexander'' s 
Kitto's  Cyclop. 

Dr.  J.  P.  Newman  would  place  it 
toward  the  north-east  corner  of  the 
city.  He  says,  “ There  desolation  is 
complete  and  the  seclusion  piofound. 
The  Kidron  Valley  winds  around  those 
rugged  declivities,  and  the  opposite 
sides  of  Olivet  are  barren  and  cheer- 


300 


MARK  XY. 


A.D.  30. 


23  And  they  gave  him  to  drink  wine  mingled  with  >•  Mt.  2T.  34. 
myrrh : but  he  received  it  not. 

The  crucifixion, 

24  And  when  they  had  crucified  him,  ® they  parted  ” 

, . , A-  1 X 23.33,  34:  John 

his  garments,  casting  lots  upon  them,  what  every  19.  is ; Ps.  22. 18. 

man  should  take. 


less.  Midway  the  hill  there  is  a pro- 
jecting rock,  not  unlike  in  form  a hu- 
man skull.  . . . Reading  the  four 

evangelists  from  the  brow  of  this  deso- 
late rock,  all  the  details  appeared  ful- 
filled with  an  exactitude  not  unworthy 
an  intelligent  faith.  . . . It  is  nigh 

the  city  that  had  rejected  him.  Before 
him  rose  Olivet ; beneath  his  eye  Geth- 
semane  ; while  the  Mount  of  Ascension 
rose  before  him,  crowned  with  the  glory 
of  his  exaltation.  Around  the  cross, 
both  on  the  summit  of  Bezetha  and  on 
the  slopes  of  Olivet  beyond,  is  room 
for  the  multitude  who  had  assembled 
to  witness  the  melancholy  spectacle, 
and  for  those  women  who,  beholding 
afar  off,  ‘ bewailed  and  lamented  him.’ 
From  the  adjacent  walls  of  the  city 
the  chief-priest,  scribes,  and  elders  be- 
held him,  and  mockingly  said,  ‘ He 
saved  others,  himself  he  cannot  save.’ 
On  the  road  which  passed  beneath  the 
cross  came  those  Jewish  travelers  who, 
on  reading  Pilate’s  superscription, 
wagged  their  heads  in  disdain,  saying, 
‘ Thou  that  destroyest  the  Temple  and 
buildest  it  in  three  days,  save  thyself.’ 
Here  the  rocks  are  torn  and  riven. 
. . . In  the  hill-side  are  tombs. 

Down  in  the  sequestered  vale  of  the 
Kidron  are  gardens,  where  some  old 
sepulchres  still  remain,  any  one  of 
which  answers  tlie  description  of  the 
Savior’s  tomb,  John  19  : 41.” — From 
Dan  to  Beersheha^  pp.  123-130. 

23.  And  they  gave,  etc.  And  they 
imre  giving^  or  they  offered  him  wine.  To 
drink  should  be  omitted,  according  to 
the  best  critical  authorities.  Wine 
mingled,  drugged  with  myrrh. 
Myrrh  is  a bitter  aromatic  gum  ob- 
tained from  a low,  thorny  tree  grow- 
ing in  Arabia,  and  was  highly  prized  by 
the  ancients  and  used  in  incense  and 
perfumes.  Matthew,  with  his  eye  ever 
upon  prophecy,  uses  the  general  word 
“gall,”  denoting  a very  bitter  sub- 
stance, as  wormwood,  colocynth,  myrrh 
and  the  like : “ They  gave  him  vine- 


gar to  drink  mingled  with  gall.”  Thus 
the  terms  used  agree  with  prophecy, 
“ They  gave  me  also  gall  for  my  meat, 
and  in  my  thirst  they  gave  me  vinegar 
to  drink,”  Ps.  69:21.  Mark,  with  his 
characteristic  definiteness,  states  what 
the  principal  bitter  substance  was, 
namely,  myrrh.  The  drink  was  pro- 
bably the  cheap  sour  wine  used  by 
soldiers,  and  but  little  better  than  vine- 
gar, and  being  drugged  with  myrrh, 
wormwood,  etc.,  was  given  to  crimi- 
nals, according  to  a Jewish  usage,  just 
before  crucifixion,  to  stupefy  and 
deaden  the  pain.  Compare  Prov.  31  : 
6.  Received  it  not.  He  did  not 
take  it,  since  he  would  drink  the  cup 
of  sufferings  to  its  very  dregs,  with- 
out any  alleviation,  and  retain  his  mind 
with  all  its  powers  clear  and  unimpair- 
ed unto  the  end. 

24-41.  The  crucifixion  and  the 
ATTENDING  CIRCUMSTANCES.  Matt.  27  : 
35-56 ; Luke  23  : 33-49  ; John  19 : 18-30. 
Matthew’s  account  is,  upon  the  whole, 
the  fullest.  That  of  Mark  is  similar,  a 
little  briefer,  and  sometimes  more  gra- 
phic. Luke  alone  records  Christ’s 
prayer  for  his  enemies,  “Father  for- 
give,” etc.,  and  the  account  of  the 
penitent  robber.  John  more  fully  de- 
scribes the  parting  of  the  raiment,  and 
alone  relates  the  dissatisfaction  of  the 
Jews  with  the  superscription,  and 
Christ’s  commendation  of  his  mother 
to  John. 

24.  When  they  had  crucified. 

Nailed  him  to  the  cross,  either  before 
or  after  its  erection  ; thus  unconscious- 
ly fulfilling  the  prophetic  words  of 
David,  “They  pierced  my  hands  and 
my  feet,”  Ps.  22  : 16. 

Crueifixion  was  the  severest  and  most 
ignominious  punishment  among  the  an- 
cients. It  was  not  a Jewish,  but  rather 
a Roman  mode  of  execution,  and  was 
inflicted  on  slaves  and  the  vilest  crimi- 
nals. “ It  is  an  outrage,”  said  Cicero, 
“ to  hmd  a Roman ; to  scourge  him  is  an 
atrocious  crime ; to  put  him  to  death  is 


A.D.  30. 


MARK  XV. 


301 


25  And  * it  was  the  third  hour,  and  they  crucified  * See  Mt.  27.  45 ; 
1^- ^ ^ Lk.  23.  44 ; John 


almost  parricide;  but  to  crucify  him, 
what  shall  I call  it?”  To  a proud 
Roman,  the  cross  was  a symbol  of  in- 
famy, and  crucifixion  an  unspeakable 
disgrace. 

The  cross  was  generally  first  driven 
into  the  ground,  and  then  the  criminal 
was  lifted  up  and  fastened  to  it,  by  nails 
through  the  hands  and  feet,  the  latter 
being  either  separate  or  united,  and 
about  a foot  or  two  above  the  ground. 
Sometimes  the  victim  was  first  fastened 
to  the  cross,  which  was  then  sunk  into 
the  earth  v/ith  a sudden  shock,  causing 
the  most  agonizing  torture.  Whether  a 
single  nail  was  driven  through  the  feet 
of  Jesus,  or  they  were  nailed  separate- 
ly, cannot  be  determined ; but  that 
they  were  nailed  and  not  tied^  as  some 
have  conjectured,  is  evident  from  Luke 
24  : 39,  and  from  the  fact  that  nailing 
was  usual  in  Koman  crucifixion.  Com- 
pare Hackett’s  Smith'' s Dictionary  of  the 
Dible^  on  Crucifixion.  In  order  that 
the  hands  might  not  be  torn  away,  a 
large  wooden  pin  was  commonly  in- 
serted in  the  upright  timber,  passing 
between  the  legs,  to  support  the  weight 
of  the  body.  The  unnatural  position 
ami  tension  of  the  body,  the  laceration 
of  the  hands  and  feet,  which  are  full  of 
nerves  and  tendons,  and  the  consequent 
inflammation  ; the  pressure  of  the  blood 
to  the  head  and  stomach,  causing  severe 
pain  and  terrible  anxiety,  and  the  burn- 
ing and  raging  thirst;  all  these,  with 
no  vital  part  wounded,  made  crucifixion 
a most  excruciating  and  lingering 
death.  Sometimes  the  wretched  victim 
would  hang  three  days  before  death 
came  to  his  relief.  The  unusual  quick- 
ness of  our  Savior’s  death  arose  from 
his  previous  exhausting  agonies  and  his 
deep  mental  anguish.  This  terrible 
mode  of  punishment  continued  till  it 
was  abolished  by  Constantine,  the  first 
Christian  emperor. 

While  the  soldiers  were  nailing  him 
to  the  cross,  he  forgets,  as  it  were,  his 
own  pains  in  his  anxiety  for  their  souls, 
and  prays.  Father,  forgive  them,  for 
they  know  not  what  they  do,  Luke  23  : 
34.  This  was  the  first  of  the  seven  say- 
ings from  the  cross.  See  on  ver.  37. 

Parted  his  garments.  Persons 
were  crucified  naked.  It  was  an  an- 
cient belief  and  tradition  that  a linen 


cloth  was  bound  about  his  loins. 
From  John  19  : 23,  24,  it  appears  that 
the  four  soldiers  who  were  engaged  in 
the  crucifixion  divided  some  of  the  gar- 
ments among  themselves,  but  cast  lots 
for  his  coat,  or  tunic,  being  an  inner 
garment,  without  a seam,  and  woven 
throughout.  With  more  particularity 
than  Matthew  and  Luke,  it  is  here  said. 
What  every  man,  or  What  any  one 
should  take.  Thus  was  fulfilled  Ps. 
22  : 18.  The  garments  were  the  per- 
quisites of  the  executioners. 

25.  It  was  the  third  hour  of  the 
day,  nine  o’clock  in  the  morning,  when 
they  arrived  at  Golgotha,  and  fastened 
Jesus  to  the  cross.  John  saj^s  (ch.  19  : 
14)  about  the  sixth  hour.  The  discre- 
pancy can  be  explained  by  supposing 
that  some  early  transcriber  mistook  the 
sign  for  three  for  that  of  six,  the  two 
being  very  nearly  alike  (some  manu- 
scripts of  John  read  third  hour);  or 
that  the  time  of  crucifixion  was  some- 
where between  the  two  broad  divisions, 
the  third  and  sixth  hours,  and  that 
Mark  designates  the  time  by  the  be- 
ginning, and  John  by  the  ending  of  the 
period.  But  it  is  better  to  suppose 
that  John  uses  the  Roman  mode  of 
reckoning  the  day  from  midnight  to 
midnight.  He  had  long  resided  be- 
yond the  bounds  of  Palestine  when  he 
wrote  his  Gospel.  His  readers  were 
largely  composed  of  Gentiles,  and  the 
Jews  Avere  no  longer  a nation.  To  have 
used  the  Jewish  mode  of  designating 
the  hour  of  day  would  have  misled  the 
majority  of  his  readers.  Josephus, 
the  Jewish  historian,  in  his  autobi- 
ography uses  the  Roman  method. 
“ About  the  sixth  hour,”  in  John,  then 
may  mean  that  it  was  betAveen  six  and 
seven  o’clock  in  the  morning  when 
Jesus  stood  before  Pilate  on  the  judg- 
ment-seat. This  agrees  Avith  the  fact 
that  “ it  was  early  ” (John  18  : 28) 
Avhen  the  JeAvish  rulers  led  Jesus  aAvay 
to  the  governor.  Matt.  27  : 1.  Thus  the 
time  in  John  was  Avhen  the  trial  Avas 
progressing;  that  in  Mark  when  the 
sentence  Avas  put  into  execution.  The 
intervening  time  could  easily  have  been 
occupied  with  the  closing  of  the  trial, 
the  preparation  for  crucifixion,  and  the 
going  forth  to  Golgotha.  Not  only  at 
this  time,  but  on  other  occasions,  does 


303 


MARK  XV. 


A.D.  30. 


26  And  " the  superscription  of  his  accusation  was 
written  over,  The  King  of  the  Jews. 

37  And  with  him  they  crucify  two  thieves ; the  one 

38  on  his  right  hand,  and  the  other  on  his  left.  And 
the  Scripture  was  fulfilled,  which  saith,  y ‘ And  he 
was  numbered  with  the  transgressors.’ 


« Mt.  27.  37 ; John 
19.  19. 

* Mt.  27.  38. 


yis.  53.  12;  Lk. 
22.  37 ; 2 Cor.  5. 
21. 


John  appear  to  use  the  Roman  method 
of  designating  the  hour.  Thus,  con- 
cerning his  first  interview  with  Jesus, 
he  says,  “ it  was  about  the  tenth  hour,” 
i.  e.  ten  o’clock  in  the  morning,  John 
1 : 39.  It  was  not  a late  and  hurried 
visit,  but  one  extending  through  the 
day,  for  the  two  disciples  “abode  with 
him  that  day.”  So  also  in  John  1 : 35; 
4:6;  4 : 53.  Compare  author’s  Har- 
mony on  § 181. 

36.  The  superscription.  The  in- 
scription. Pilate  appears  to  have  written 
tliis  himself,  John  19  : 33.  Accusa- 
tioii  • The  reason  or  charge  for  which 
lie  suffered.  It  was  customary  to  pub- 
lish in  some  way  the  crime  for  which  a 
person  was  crucified.  Sometimes  a 
public  crier  announced  it ; sometimes 
it  was  written  on  a tablet,  and  hung 
about  the  neek  of  the  criminal  as  he 
was  led  to  exeention;  and  very  com- 
monly it  was,  as  in  this  case,  written  on 
a white  tablet,  and  put  above  the  crimi- 
nal’s head  on  the  cross.  It  was  writ- 
ten over  him,  Luke  33  : 38.  In  some 
cases,  these  three  may  have  been  com- 
bined. 

The  King  of  the  Jews.  Mark  is 
the  most  concise.  Matthew  has,  “This 
is  Jesus  the  King  of  the  Jews  ;”  Luke, 
“ This  is  the  King  of  the  Jews;  ” and 
John,  “Jesus  the  Nazarene,  the  King 
of  the  Jews.”  The  difference  in  these 
titles  ma\^  be  explained  : (1.)  That  some 
of  the  evangelists,  and  even  all  of 
them,  may  have  given  the  sense  rather 
than  the  words.  (3.)  That  the  aecusa- 
tion  was  written  in  Hebrew,  Greek,  and 
Latin  (John  19  : 30),  and  while  the  in- 
scriptions were  one  in  sense,  they  may 
have  been  very  likely  varied  in  expres- 
sion, and  hence  the  translation  of  them 
would  vary.  The  Latin  was  the  official 
language  of  the  empire ; the  Greek,  the 
language  of  the  cultivated  classes,  and 
very  common  in  the  province;  the  He- 
brew, or  Aramean,  the  vernacular  lan- 
guage of  the  Jews  and  the  common 
people.  It  is  quite  likely  that  John’s 
inscription,  containing  the  contemptu- 


ous phrase,  “ the  Nazarene,”  Avas  the 
one  written  in  Hebrew,  and  which 
would  be  understood  by  the  Jews  of 
Palestine.  Pilate  purposely  wrote  the 
sarcastic  title,  purporting  that  the  Jews 
were  crucifying  their  king,  and  also 
that  he  was  a Nazarene.  The  absurdity 
of  the  charge  appeared  upon  its  very 
face;  yet  when  the  Jews  desired  it 
changed,  Pilate  would  not  consent. 
They  had  pressed  him  to  crucify  Jesus, 
working  on  his  fears,  and  saying,  “If 
thou  let  this  man  go,  thou  art  not 
Caesar’s  friend;”  and  now  he  has  the 
opportunity  to  return  the  taunt,  and  he 
does  it,  and  perseveres  in  it,  John  19  : 
13,  30-33.  Pilate  at  the  same  time  un- 
consciously proclaimed  him  the  King  of 
the  Jews  (Matt.  3 : 3),  the  Messiah, 
whose  claims  they  could  not  escape, 
and  whose  power  they  could  not  resist. 

37.  With  him  they  crucify  two 
thieves  ; two  robbers.,  probably  two  as- 
sociates of  Barabbas,  left  to  sufer  while 
he  was  released.  The  Greek  makes  a 
distinction  between  the  terms  thief  and 
robber.,  John  10  : 8.  The  governor  was 
aecustomed  to  crucify  criminals  at  the 
passover.  It  was  deemed  a suitable 
time,  as  an  impression  might  be  made 
on  the  multitudes  assembled  at  Jerusa- 
lem. Compare  Deut.  17  : 13.  Jesus  is 
nailed  to  the  cross ; the  superscription 
is  put  above  his  head.  Then  the  two 
malefactors  Avho  were  led  out  with  Je- 
sus (Luke  33  : 33)  are  also  crucified,  by 
the  same  soldiers,  Luke  33  : 33 ; John 
19  : 18.  The  one  on  the  right  hand, 
etc.  Jesus  is  made  the  central  sufferer, 
and  by  implication  the  greatest  crimi- 
nal. 

38.  This  verse  is  Avanting  in  the  most 
ancient  manuscripts,  but  found  in  an- 
cient versions.  It  is  possible,  as  Lange 
remarks,  tliat  it  Avas  early  omitted,  be- 
cause it  Avas  thought  to  involve  a dis- 
crepancy Avith  Luke  33  : 37,  Avliere  the 
quotation  is  applied  to  the  apprehension 
of  Jesus.  The  application  of  this  pro- 
phecy is  appropriate  and  striking  in 
both  Mark  and  Luke.  In  the  latter  it 


A.D.  30. 


MARK  XV. 


303 


Jems  mocked  on  the  cross. 


29  And  * they  that  passed  by  railed  on  him,  wagging 
their  heads,  and  saying.  Ah  ! “ thou  that  destroyest 

30  the  temple,  and  buildest  it  in  three  days,  save  thy- 

31  self,  and  come  down  from  the  cross.  Likewise  also 
the  chief  priests  mocking  said  among  themselves 
with  the  scribes.  He  saved  others ; himself  he  can- 

32  not  save.  Let  Christ  the  King  of  Israel  descend 
now  from  the  cross,  that  we  may  see  and  believe. 
And  ^they  that  were  crucified  with  him  reviled 
him. 


* Mt.  27.  39  ; Lk. 

23.  35 ; Ps.  22.  7. 
® ch.  14.  58:  John 
2.  19. 


bMt.  27.  44;  Lk. 
23.  39. 


is  by  Jesus  himself,  and  looks  forward 
to  the  fulfillment  just  at  hand.  In  the 
former  by  the  evangelist  himself,  at  the 
point  where  the  prediction  found  its 
most  open  fulfillment.  And  he  was 
numbered 9 or  reckoned.  The  predic- 
tion is  from  Isa.  53  : 12.  With  the 
transgressors.  Rather,  among  trans- 
gressom. 

29.  In  this  and  the  three  verses  that 
follow,  is  the  account  of  Jesus  mocked 
on  the  cross.  These  indignities  are  re- 
lated by  the  first  three  evangelists. 

They  that  passed  by.  The  peo- 
ple going  in  and  out  of  the  city  on  the 
thoroughfare  near  the  place  of  cruci- 
fixion. Wagging  their  heads.  A 
contemptuous  and  scornful  shaking  of 
the  head,  fitting  their  words  as  they 
railed  on  him,  or  blasphemed  him^ 
for  such  is  the  word  used  in  the  origi- 
nal. And  so  it  had  been  foretold  in 
Ps.  22  : 7.  See  on  ch.  3 : 29.  They  re- 
vile, or  blaspheme  his  power  and  his 
Messiahship,  as  is  shown  by  the  next 
verses.  The  most  atrocious  criminal  is 
hardly  ever  mocked  and  derided  when 
undergoing  execution.  Ah.  An  ex- 
clamation here  of  derision,  AAa,  vah ! 
Thou  that  destroyest.  See  ch.  14  : 
58.  Jesus  had  spoken  not  of  destroy- 
ing^ but  of  raising  up  the  temple  of  his 
body,  John  2 : 

30.  Save  thyself.  Connected  wdth 
the  preceding  verse.  Thou  who  possess- 
est  this  power,  save  thyself.  Come 
down.  Shutting  their  eyes  to  all  the 
manifestations  and  evidences  of  his 
divine  power  and  Sonship,  they  pre- 
scribe this  last  test.  Ever  ready  to  ap- 
plaud success  (ch.  11  : 9)  and  denounce 
failure,  they  conclude  that  Jesus  is  an 
impostor,  and  revile  him  accordingly. 
Some,  however,  did  it  under  greater 


light,  and  with  more  malicious  intent 
than  others. 

31.  Chief  priests  ...  scribes. 

The  rulers,  Luke  23  : 35.  That  the  dig- 
nitaries of  the  Sanhedrim  should  thus 
mingle  with  the  populace  in  their  scoffs, 
shows  how  bitter  their  hatred  and  how 
terrible  their  malignity.  Mocking. 
Held  him  up  in  derision,  reviling  his 
deeds  of  mercy  and  his  royal  Messiah- 
ship. Their  mockery  was  even  more 
blasphemous  than  that  of  the  people. 

He  saved  others.  They  had  been 
compelled  to  acknowledge  his  super- 
natural power.  See,  for  example,  ch. 
3 : 22 ; John  12  : 10.  They  taunt  him 
with  having  lost  it  now  when  he  needs 
it  for  his  own  deliverance.  They  treat 
him  as  an  impostor.  Himself  is  put 
in  derisive  contrast  to  others.  Compare 
Luke  4 : 23. 

32.  Let  Christ  the  King  of  Israel. 

A challenge  full  of  bitter  sarcasm.  Let 
the  Christy  etc.  The  Sanhedrim  had 
condemned  him  as  a false  Christ,  and 
Pilate  as  the  King  of  the  Jews.  To  the 
Jewish  mind  a claim  to  Messiahship 
would  also  result  in  a claim  to  king- 
ship.  That  we  may  see  and  be- 
lieve. They  deceived  themselves ; 
they  who  would  not  be  convinced  by 
his  preaching  and  the  raising  of  Laza- 
rus, would  not  have  believed  though  he 
had  come  down,  Luke  16  : 31.  Thus 
they  fulfill  their  own  Scriptures,  Ps. 
22  : 7,  8. 

Luke  (ch.  23  : 36)  states  that  the  sol- 
diers also  mocked  him.  Mark,  as  well 
as  Matthew,  records  that  the  robbers 
crucified  with  him  reviled  him.  But 
Luke  speaks  of  the  railing  of  only  one, 
while  he  represents  the  other  as  re- 
proving his  companion,  and  seeking 
and  obtaining  mercy  from  Jesus.  Some 


304 


MARK  Xy. 


A.D.  30. 


The  supeimatural  darhiess, 

33  And  ®when  the  sixth  hour  was  come,  there  was  27.  45;  Lk. 

darkness  over  the  whole  land  until  the  ninth  hour.  H . Amos^^9  lo! 

34  And  at  the  ninth  hour  Jesus  cried  with  a loud 
voice,  saying,  Eloi  ! Eloi  ! lama  sabachthani  ? 
which  is,  being  interpreted,  ‘My  God  ! my  God  ! 


suppose  that  Matthew  and  Mark,  in 
general  and  popular  language  use  the 
plural  for  the  singular.  Compare  Matt. 
9:8.  But  even  this  is  not  necessary. 
For  both  at  first  may  have  joined  in 
reproaches ; but  one  of  them,  being 
afterward  convinced  of  the  Messiahship 
of  Jesus,  repents,  Luke  23  : 39-43.  The 
climax  of  the  picture  is  reached  in  the 
reproaches  of  his  fellow-sufferers. 

Thus  we  have  recorded  by  the  evan- 
gelists two  scoffs  by  the  passing  multi- 
tude, three  by  the  rulers,  one  by  the 
soldiers,  and  one  by  the  malefactors ; 
seven  in  all. 

About  this  time  probably  occurred 
that  interesting  incident  related  in  John 
19  : 25-27 : Jesus  committing  his  widow- 
ed mother  to  the  care  of  the  beloved 
disciple. 

33.  In  this  and  the  three  following 
verses  Mark  describes  the  extraordinary 
darkness,  the  desponding  cry  of  Jesus, 
and  the  remarks  of  some  of  the  by- 
standers. Mark  is  very  similar  to  Mat- 
thew ; Luke  records  only  the  dark- 
ness. 

The  sixth  • • • until  the  ninth 

hour*  From  twelve  o’clock  to  three 
in  the  afternoon.  Jesus  had  hung 
about  three  hours  upon  the  cross. 
Darkness  over  the  whole  land* 
Over  all  the  land  of  Palestine,  or  over 
all  the  earth,  that  is,  over  that  part  of 
it  where  there  was  then  day.  The  Greek 
word  may  have  either  the  limited  or 
the  more  extended  sense.  The  darkness 
was  supernatural.  It  could  not  have 
been  an  eclipse  of  the  sun,  for  that  oc- 
curs only  at  new  moon,  and  it  was  then 
the  Passover,  which  was  observed  at 
full  moon.  Nor  was  it  the  natural 
precursor  of  the  earthquake,  for  that 
was  miraculous.  Matt.  27  : 51-53.  Luke 
(23 : 45)  adds,  “ The  sun  was  darkened.” 
after  the  darkening  of  the  earth,  which 
suggests  a thickening  of  the  atmo- 
sphere, or  a dark  gloom  coming  over 
the  heavens,  obscuring  even  the  sun. 
Til  is  was  evidently  the  first  of  the  mi- 
raculous events  attending  the  cruci- 


fixion. “ Yea,  creation  itself  bewailed 
its  Lord  ; for  the  sun  was  darkened  and 
the  rocks  were  rent.” — Cyril  Alex. 
As  the  night  of  our  Savior’s  birth  was 
enlightened  with  the  glory  of  the  hea- 
venly hosts  (Luke  2 : 9),  so  now  the  day 
of  his  death  is  darkened  with  the  gloom 
of  a forsaken  world.  The  darkness  re- 
presented the  eclipse  of  tlie  Sun  of 
Righteousness,  the  darkness  and  dis- 
tress which  overwhelmed  his  soul  when 
the  Father  forsook  him,  and  left  him 
to  meet  alone  the  powers  of  death  and 
hell. 

Several  heathen  writers  mention  an 
extraordinary  darkening  of  tlie  sun 
about  this  time.  Eusebius  quotes  the 
words  of  Phlegon,  a chronicler  under 
the  reign  of  Hadrian  : “There  occurred 
the  greatest  darkening  of  the  sun  which 
had  ever  been  known  ; it  became  night 
at  midda}^  so  that  the  stars  shone  in  the 
heavens.  Also,  a great  earthquake  in 
Bithynia,  which  destroyed  a part  of  Ni- 
caea.”  This  language  may  apply  to  a 
darkening  of  the  sun,  either  by  an 
eclipse  or  by  a supernatural  power,  and 
it  is  said  to  have  occurred  at  about  the 
time  of  our  Savior’s  death.  May  it  not 
be  a heathen  testimony  to  the  wonder- 
ful phenomena  of  that  event  ? Tertul- 
lian,  Origen,  and  others  also  boldly  ap- 
pealed to  the  Roman  archives  for  the 
proof  of  the  eclipse  of  the  sun,  as  it 
was  called,  at  the  time  of  our  Savior’s 
death. 

34.  At  the  ninth  hour*  For  three 
hours  had  darkness  prevailed,  and  Je- 
sus continued  the  terrible  conflict  in 
silence.  Amidst  the  gloom  we  may 
suppose  the  mockings  around  the  cross 
had  ceased.  Into  the  mysterious  ago- 
nies of  these  hours  of  darkness  no  mind 
on  earth  is  permitted  to  penetrate.  The 
evangelists  let  us  not  into  its  secrets, 
but  simply  record  the  length  of  the  in- 
terval, and  the  bursting  wail  of  agony 
at  the  close  of  the  scene.  Eloi,  Eloi* 
Ps.  22  : 1.  In  the  Ararnean,  the  ordi- 
nary dialect  of  the  day.  The  Ararnean 
words  are  given  to  show  more  clearly 


A.D.  30. 


MARK  XV. 


305 


35  why  hast  thou  forsaken  me  ? ’ And  some  of  them 
that  stood  by,  when  they  heard  said,  Behold,  he 

36  calleth  Elias.  ^ And  one  ran  and  filled  a sponge  19.^29^* 
full  of  vinegar,  and  put  it  on  a reed,  and  ® gave  him  « Ps.  69.  21. 
to  drink,  saying.  Let  alone ; let  us  see  whether  Elias 

will  come  to  take  him  down. 


the  reference  to  Elijah  in  the  next 
verse.  Matthew  gives  the  correspond- 
ing and  similar  word,  Uli.  My  God  ! 
my  God  ! The  cry,  not  of  despair, 
but  of  extreme  angidsh,  yet  of  resigna- 
tion and  holy  contidence  in  God  as  his 
God.  Why  hast  thou  forsaken 
me  ? Rather,  why  didst  thou  forsake 
me?  He  was  now  just  emerging  from 
this  terrible  abandonment  by  the  Fa- 
ther. We  catch  a glimpse  of  the  in- 
comprehensible height  and  depth  of 
his  sufferings,  to  which  the  agonies  of 
Gethsemane  were  but  a prelude.  See 
on  ch.  14  : 34.  As  he  was  made  a curse 
for  us  and  bore  our  sins,  standing  in 
the  place  of  the  sinner,  the  Father 
turned,  as  it  were,  his  face  from  him. 
He  who  is  of  purer  eyes  than  to  behold 
evil  (Habak.  1 : 13)  turns  away  from 
his  Son  when  the  sins  of  a world  were 
laid  upon  him,  Isa.  53  : 4,  5,  10  ; Gal.  3 : 
13  ; 2 Cor.  5 : 21 ; 1 Pet.  2 : 24.  Why  ? 
The  interrogative  form  gives  intensity 
to  the  expression.  It  is  not  the  cry  of 
ignorance  of  the  cause  of  this  abandon- 
ment, but  rather  the  strugglings  of 
language  in  its  weakness,  to  exj)ress 
the  unfathomable  woe  and  utter  deso- 
lation of  his  vicarious  sufferings.  Yet 
the  cry  coming  forth  at  the  close  of 
this  abandonment,  shows  that  he  had 
endured  all  that  was  put  upon  him, 
and  was  coming  forth  victorious  from 
the  conflict.  Though  left  to  himself 
for  a time,  yet  he  did  not  forsake  God. 
Personifying  forsaken  humanity  under 
the  wrath  of  God,  he  makes  an  atone- 
ment, cries  unto  God,  and  is  heard  in 
that  he  feared  (Heb.  5 : 7) — the  presence 
of  the  Father  is  restored,  the  darkness 
rolls  away,  and  light  returns  to  the 
land.  This  language  also  points  to  the 
twenty-second  rsalm  as  fulfilled  in  him. 
David  doubtless  wrote  the  Psalm  out 
of  a deep  experience;  but  he  himself 
was  a type  of  Clirist,  and  his  words 
find  their  profoundest  meaning  and 
fulfillment  in  Jesus  his  great  Anti- 
type. Compare  especially  verses  1,  7, 
8,  16,  18. 


35.  He  calleth  for  Elias ; for 

Elijah,  whose  coming  the  Jewish  peo- 
ple were  expecting.  Most  commenta- 
tors suppose  this  was  said  in  jest.  If 
so,  it  betrays  the  most  terrible  deprav- 
ity, and  insensibility  and  malignant 
hatred  almost  inconceivable.  It  hardly 
seems  possible  that  after  a supernatural 
darkness  of  about  three  hours,  these 
attendants  would  have  turned  into  de- 
rision this  deathly  wail  of  anguish.  It 
is  more  natural  to  suppose  that  amid 
those  hours  of  gloom,  sadness  and  awe 
pervaded  their  minds,  and  that  some  of 
them  really  mistook  the  word  Eli  or 
Eloi  for  Elias,  or,  in  their  language, 
Elia.  Their  superstitious  fears  may 
have  been  so  aroused  in  regard  to  the 
day  of  judgment,  which  they  may  have 
supposed  the  coming  of  Elijah  would 
usher  in  (Mai.  4 : 5),  as  to  seize  instant- 
ly upon  the  word  Eli,  as  the  name  of 
that  old  prophet.  Or  some,  stand- 
ing by  the  cross,  might  have  been  fo- 
reign Jews,  who  did  not  very  readily  un- 
derstand the  language,  and  therefore 
confounded  the  words.  Or  even  some 
of  the  Roman  soldiers,  who,  amid  this 
wonderful  phenomenon,  had  listened 
attentively  to  the  conversation  of  the 
Jews  about  the  coming  of  Elijah,  might 
have  thought  Jesus  calling  for  the 
prophet.  It  seems  better  to  adopt  any 
of  these  suppositions  than  to  suppose 
mockery  in  the  midst  of  supernatural 
occurrences.  And  it  accords  better 
with  the  confession  of  the  centurion, 
and  the  conviction  of  the  people  soon 
after,  related  in  Luke  23  : 47,  48. 

36.  Immediately  after  this  ciy,  John 
informs  us  that  Jesus,  knowing  that 
all  things  were  now  accomplished,  and 
that  the  Scripture  might  be  fullilled 
(Ps.  69  : 21),  said,  “I  thirst. ” Compare 
Ps.  22  : 15.  Moved  with  sympathy,  one, 
very  probably  a soldier,  extends  a sponge 
of  vinegar  to  his  parching  lips.  A fever- 
ish thirst  was  one  of  the  greatest  suffer- 
ings attending  crucifixion.  Vinegar. 
The  sour  wine  of  the  soldiers.  Pos- 
sibly one  of  the  guard-soldiers  who 


306 


MAKK  XV. 


A.B.  30. 


The  dxath  of  Jesus  and  attendant  circumstances, 

37  ^ And  Jesus  cried  with  a loud  voice,  and  gave  up 

the  ghost.  30. 


crucified  him  did  this  deed  of  compas- 
sion. This  must  not  be  confounded 
with  the  offering  of  vinegar  in  mock- 
ery by  the  soldiers,  related  in  Luke  23  : 
3(5,  which  took  place  before  the  season 
of  darkness.  A reed.  A hyssop- 
reed,  or  stalk,  John  19  : 29.  Jesus 
would  not  receive  the  drugged  wine 
which  was  intended  to  stupefy  and  as- 
suage the  pain,  nor  the  wine  extended 
to  him  in  mockery ; but  this,  extended 
to  him  in  sympathy,  he  receives.  The 
great  conflict,  too,  was  over,  and  now 
he  can  drink  it. 

LiCt  alone.  Wait^  forbear.  Not 
desist  from  giving  him  the  vinegar,  for 
this  was  the  utteranee  of  the  one  giv- 
ing it ; but  loait.,  let  us  see  whether 
Elijah  comes  to  his  rescue.  The  lan- 
guage seems  to  be  not  in  mockery,  but 
in  doubt  and  suspense.  On  the  one 
hand  was  the  supernatural  darkness, 
but  on  the  other  Elijah  does  not  im- 
mediately come.  He  is  for  waiting, 
and  with  some  expectation,  to  see  if 
there  will  be  any  divine  interposition. 
It  appears  from  John  19  : 29  that 
several  assisted  in  filling  the  sponge 
and  giving  it  to  Jesus.  Hence  there  is 
no  real  discrepancy  in  the  language 
of  Matthew,  “The  rest  said.”  Seve- 
ral appear  to  have  uttered  about  the 
same  exclamation.  And  if  necessary, 
it  is  possible  to  suppose  that  some  may 
have  uttered  it  in  mockery,  and  others 
eaimestly. 

37.  In  this  verse  Mark  relates  the 
death  of  Jesus,  and  in  the  next  verse 
the  wonderful  phenomena  attending  it. 

Cried  again,  etc.  When  Jesus  had 
received  the  vinegar,  he  said,  “It  is 
finished,”  John  19:30.  Luke  (23:46) 
states  that  Jesus,  crying  again  with  a 
loud  voice,  said,  “Father,  into  thy 
hands  I commend  (commit)  my  spirit.” 
The  latter  is  doubtless  the  one  here 
meant  by  Mark. 

The  most  probable  order  of  the  seven 
sayings  of  Jesus  from  the  cross  is  as 
follows  : 1.  Father,  forgive  them,  for 
they  know  not  what  they  do,  Luke  23: 
34.  2.  Verily  I say  unto  thee.  To-day 

shalt  thou  be  with  me  in  paradise, 
Luke  23  : 43.  8.  Woman,  behold  thy 
bon.  . . . Behold  thy  mother,  John 


19 : 26,  27.  4.  My  God,  my  God,  why 
hast  (didst)  thou  forsaken  me  ‘?  Mark 
15:34;  Matt.  27:46.  5.  I thirst,  John 
19  : 28.  6.  It  is  finished,  John  19  : 30. 

7.  Father,  into  thy  hands  1 commend 
(commit)  my  spirit,  Luke  23  :46. 

Gave  up  the  ghost.  Literally, 
Breathed  out^  expired.  The  expression 
is  used  by  Luke  23  : 46  ; and  in  beauti- 
ful harmony  with  “ yielded  up  his 
spirit,”  Matt.  27  : 50,  and  “gave  up 
his  spirit,”  John  19  : 30.  Jesus  died 
voluntarily  (John  10  : 18),  and  so  the 
language  of  all  the  evangelists  indi- 
cates. 

That  Jesus  should  have  died  in  six 
hours  (ver.  44 ; John  19  : 33)  instead  of 
lingering  two  or  three  days  upon  the 
cross,  was  owing  to  the  great  mental 
agonies  he  endured,  in  comparison  to 
which  the  physical  pains  of  crucifixion 
were  light.  Intense  anguisli  has  itself 
been  known  to  produce  death.  If  the 
agonies  of  the  garden  caused  a bloody 
sweat,  and  so  aSected  him  that  an  angel 
appeared  to  strengthen  him,  how  must 
the  greater  agonies  of  the  cross,  when 
forsaken  by  the  Father,  have  affected 
his  already  exhausted  body  ? 

Dr.  Stroud,  an  eminent  European 
physician,  in  the  year  1847  advanced 
the  theory  that  Jesus  died  of  a broken 
or  ruptured  heart.  It  has  been  found 
that  under  violent  and  intensely  ex- 
cited emotions,  the  heart  is  sometimes 
rent  or  torn  by  the  violence  of  its  own 
action.  The  blood  flows  into  the  peri- 
cardium, the  bag  or  sack  which  incloses 
the  heart,  and  by  its  pressure  gradually 
stops  the  beating.  The  blood  then  co- 
agulates, and  the  watery  matter  is  sepa- 
rated from  the  thicker  substance.  If 
the  pericardium  should  be  then  pierced, 
there  would  flow  out  blood  and  water, 
which  harmonizes  with  and  best  ex- 
plains the  singular  phenomenon  men- 
tioned in  John  19  : 34.  This  theory  also 
strikinglv  harmonizes  with  the  predic- 
tions in  Ps.  22  : 14;  69  : 20.  It  also 
gives  additional  prominence  to  the  blood 
of  Christ,  since  then  his  death  was  lite- 
rally caused  by  the  flowing  of  his  blood. 
Nor  is  it  opposed  to  the  Savior’s  decla- 
ration, “ No  man  taketh  my  life  from 
me  ; I lay  it  down  of  myself;  ” for  he 


A.D.  30. 


MARK  XV. 


307 


38  And  s the  vail  of  the  temple  was  rent  in  twain  ® Mt.  27.  51 ; Lk. 
from  the  top  to  the  bottom. 

39  And  ^ when  the  centurion,  which  stood  over  ^ Mt.  27.  54 ; Lk. 
against  him,  saw  that  he  so  cried  out,  and  gave  up 

the  ghost,  he  said,  Truly  this  man  was  the  Son  of 
God. 


voluntarily  took  upon  himself  all  this 
anguish,  even  unto  death  itself.  The 
theory  well  deserves  consideration. 

38.  The  vail  of  the  temple*  A 
large,  thick,  inner  curtain,  which  divid- 
ed the  holy  place  from  the  holy  of  ho- 
lies, Exod.  26  : 31-33  ; Heb.  9 : 3.  The 
Greek  does  not  denote  the  whole  sacred 
editice,  but  the  temple  proper,  or  sanctu- 
ary. Rent  ill  twain.  Into  two  pieces. 
From  Luke  we  learn  that  it  was  rent 
through  the  middle,  Luke  23  : 45. 
From  the  top  to  the  bottom* 
Some  sixty  feet.  This  could  not  have 
been  the  result  of  an  earthquake.  It 
was  rent  by  the  same  supernatural 
power  that  produced  the  earthquake 
and  raised  some  of  the  dead. 

This  occurred  at  the  ninth  hour,  about 
three  in  the  afternoon,  the  time  of  offer- 
ing the  evening  sacrifice,  when  tlie 
priest  would  be  in  the  holy  place  bui  n- 
ing  incense,  and  the  people  praying 
without.  Into  the  holy  of  holies  the 
high-priest  entered  alone  once  a year  to 
make  an  atonement,  Exod.  30:10;  Lev. 
16:15-17;  Heb.  9 : 7.  Tlie  rending  of 
tlie  vail  symbolized  the  entering  of 
Jesus,  the  great  High-Pi  iest  of  his  peo- 
ple, into  the  holy  of  holies  on  high, 
there  to  present  the  atonement  which 
he  had  made  through  his  blood  for 
their  sins,  Heb.  9 : 12-14,  25,  26.  The 
Aaronic  priesthood  and  atonement 
were  no  longer  needed.  Each  wor- 
shiper became  himself  a priest,  a new 
and  living  way  of  access  to  God  was 
opened,  the  middle  wall  of  partition 
between  Jews  and  Gentiles  was  broken 
down,  Heb.  10  : 12-14,  19-22  ; Eph.  2 : 
14;  1 Pet.  2 : 5.  The  rent  of  tlie  vail, 
seen  by  the  priests,  would  very  likely 
be  known  through  rumor,  and  substan- 
tiated by  the  great  company  of  priests 
who  afterward  became  obedient  to  the 
faith,  Acts  6:  7.  Jesus  himself  may 
have  revealed  it  to  his  disciples  after 
his  resurrection. 

Matthew  (27  : 52,  53)  adds  other  phe- 
nomena, the  earthquake,  the  opening  of 
tombs,  and  the  coming  forth  of  de- 


parted saints  from  the  tombs  after 
Christ’s  resurrection. 

39.  The  centurion  was  a Roman 
oflftcer,  a commander  of  a hundred 
men.  The  one  here  mentioned  had 
charge  of  the  crucifixion.  It  is  a pecu- 
liarity of  Mark  that  he  always  uses  the 
Latin  word  itself,  centarion^  while  Mat- 
thew and  Luke  never  use  it,  but  a 
Greek  translation.  Such  little  points 
show  the  independence  of  Mark’s  Gos- 
pel and  its  design  for  Romiin  readers. 
With  characteristic  detail  Mark  speci- 
fies the  position  of  the  centui  ion  : he 
stood  over  against  Jesus,  stood  near^ 
opposite^  in  front  of  Jam. 

So  cried  out,  and  gave,  etc. ; and 
expired.  See  on  ver.  37.  There  was 
something  in  this  last  cry  and  in  the 
manner  of  his  death  that  impressed 
the  centurion  as  superhuman.  What 
seems  to  have  specially  arrested  his  at- 
tention was  the  strong  voice  of  the  ex- 
piring Jesus  and  his  firm  confidence  in 
God.  “The  Lion  of  Judah  is,  even  in 
his  departing,  a dying  lion.  The  ex- 
pression of  a wonderful  power  of  life 
and  spirit  in  the  last  sign  of  life,  the 
triumphant  shout  in  death,  was  to  the 
warrior,  who  had  learned  to  know 
death  from  a totally  different  side  upon 
the  battle-fields,  a new  revelation.” 
— Lange.  The  centurion  gives  vent  to 
his  feelings,  “Certainly  this  was  a 
righteous  man  ” (Luke  23:  47) ; he  was 
not  an  impostor,  but  what  he  claimed 
to  be.  Truly  this  man  was  the 
Son  of  God,  or  more  exactly,  God^s 
Son.  The  centurion  does  not  mean  a 
son  of  a god  in  a heathen  sepse,  nor  the 
Messiah,  but  that  Jesus  was  indeed  of 
a divine  nature.  He  had  doubtless 
heard  something  of  what  Jesus  claimed 
to  be,  and  the  charge  of  the  Jews 
against  him,  and  the  taunt,  “If  thoii 
be  the  Son  of  God”  (compare  ch.  14: 
61,  62  with  Matt.  27:^0),  and  he  now 
expresses  his  convictions  that  he  was 
indeed  divine.  There  was  an  impress 
of  divinity  on  his  death  as  well  as  on 
his  life,  which  has  been  felt  and  recog- 


308 


MARK  XV. 


A.D.  30. 


40  ' There  were  also  women  looking  on  ^ afar  off  : ' Mt.  27.  55 ; Lk. 
among  whom  was  Mary  Magdalene,  and  Mary  the  kpg^ls 
mother  of  James  the  less  and  of  Joses,  and  Salome; 

41  (who  also,  when  he  was  in  Galilee,  ^ followed  him,  • Lk.  8.  2,  3. 
and  ministered  unto  him ;)  and  many  other  women 

which  came  up  with  him  unto  Jerusalem. 


nized  by  the  observing  of  every  age. 
Even  the  infidel  Rousseau  exclaimed, 
If  Socrates  lived  and  died  like  a sage, 
Jesus  of  Nazareth  lived  and  died  like  a 
god. 

Luke  also  notices  the  effect  in  gene- 
ral : “ All  the  people  that  came  toge- 
ther to  that  sight,  beholding  the  things 
which  were  done,  smote  their  breasts 
and  returned,”  Luke  23  : 48. 

40.  In  this  and  the  next  verse  Mark 
refers  to  the  women  of  Galilee  who  wit- 
nessed his  death. 

Not  only  the  centurion  and  soldiers 
stood  beholding,  but  also  women 
looking  on.  Dr.  J.  A.  Alexander  in- 
fers from  the  special  mention  of  these 
two  classes  of  spectators,  that  it  is  not 
improbable  that  they  alone  were  pre- 
sent during  the  whole  time  of  the  cru- 
cifixion. In  their  devotion  these  women 
watched  him  to  the  last,  and  two  of 
them  (ver.  47)  continued  and  saw  where 
they  buried  him.  They  were,  however, 
in  less  danger  than  the  male  followers 
of  Jesus.  Luke  adds  (ch.  23  : 49),  “All 
his  acquaintance.”  There  may  have 
been  several  groups.  Afar  off.  Pro- 
bably from  the  side  of  the  Mount  of 
Olives.  See  on  ver.  22. 

Mary  Magdalene.  Jfary  the  Mag- 
dalene, h*om  Magdala,  now  the  village 
of  Mejdel,  on  the  west  coast  of  the  Sea 
of  Galilee.  From  Luke  8 : 2,  and  Mark 
16  : 9,  we  learn  that  Jesus  had  wrought 
a signal  miracle  upon  her  in  casting  out 
seven  demons.  She  was  a woman  of 
some  property,  as  is  evident  from  her 
ministering  to  the  wants  of  Jesus,  and 
from  the  position  of  her  name  (Luke  8 : 
2,  3) ; not  only  in  connection  with,  but 
even  before  that  of  Joanna,  the  wife  of 
Chuza,  Herod’s  steward,  who,  from  his 
official  position,  must  have  acquired 
considerable  wealth.  Tradition  has 
confounded  her  with  the  sinner  in  Luke 
7 : 37,  but  without  evidence  or  reason. 
Naming  charitable  institutions  for  fall- 
en women  “Magdalene  Hospitals,” 
etc.,  is  unwarranted  by  Scripture,  and 
is  little  less  than  a libelous  implication. 
Neither  is  she  to  be  confounded  with 


Mary  who  anointed  Jesus  in  Bethany, 
John  12  : 3.  She  was  one  of  the  two 
women  who  saw  the  burial  of  Jesus 
(ver.  47),  and  one  of  those  who  pre- 
pared spices  and  ointment  to  embalm 
him.  She  was  early  at  the  tomb  on  the 
first  day  of  the  week,  and,  lingering 
there  after  the  other  disciples  had  re- 
tired, she  was  the  first  to  see  her  Lord, 
ch.  16  : 1 ; John  20 : 11-18. 

Mary  the  mother  of  James  the 
less  and  of  Joses.  Probably  the 
wife  of  Cleopas,  or  Alpheus,  John  19  : 
25.  She  witnessed,  with  Mary  Magda- 
lene, the  burial  of  Jesus,  ver.  47.  Mark 
designates  James  the  less,  literally,  the 
little,  but  used  in  a comparative  sense, 
meaning  the  yoimger,  to  distinguish  him 
from  James  the  son  of  Zebedee.  The 
word  is  thus  used  in  the  Septuagint 
version,  Gen.  25  : 23;  Josh.  6 : 26;  Jer. 
42  : 1.  See  on  chs.  3 : 17  and  6 : 3. 

Salome.  Supposed  to  be  “the  mo- 
ther of  Zebedee’ s children,”  mentioned 
by  Matthew.  Salome  is  also  regarded 
by  some  as  “his  mother’s  sister”  of 
John  19  : 25.  Mary  the  mother  of  Jesus 
is  not  mentioned,  as  she  had  probably 
gone  away  with  John,  overwhelmed 
with  sorrow  (Luke  2 : 35),  soon  after 
she  was  committed  to  his  care,  John 
19 : 25-27. 

41.  Who  also  ...  ministered 
unto  him.  To  his  wants  from  their 
own  substance,  Luke  8 : 3.  Besides 
these,  many  other  Avomen  were  pre- 
sent, witnessing  the  scene,  who  had 
come  up  with  him  to  Jerusalem. 

42-47.  The  burial  of  Jesus.  Matt. 
27  : 57-61 ; Luke  23  : 50-56 ; John  19  : 
31-42.  John’s  account  is  the  fullest. 
He  relates  that  the  Jews  requested  the 
legs  to  be  broken  and  the  bodies  re- 
moved, so  that  they  might  not  remain 
upon  the  cross  on  the  Sabbath.  The 
request  was  granted,  but  the  legs  of  Je- 
sus were  not  broken,  because  he  was 
already  dead  ; but  one  of  the  soldiers 
pierced  his  side,  and  thus  two  predic- 
tions of  Scripture  were  fulfilled,  John 
19  : 31-37.  He  also  relates  that  Nico- 
demus  brought  spices,  and  assisted  in 


A.D.  30. 


MARK  XV. 


309 


The  hurial  of  Jesus » 


42  AND  now  when  the  even  was  come,  because  it 
was  the  preparation,  that  is,  the  day  before  the  sab- 

43  bath,  Joseph  of  Arimathaea,  an  honourable  counsel- 
lor, which  also  " waited  for  the  kingdom  of  God, 
came,  and  went  in  boldly  unto  Pilate,  and  craved 

44  the  body  of  Jesus.  And  Pilate  marvelled  if  he  were 
already  dead : and  calling  unto  him  the  centurion, 
he  asked  him  whether  he  had  been  any  while  dead. 


•"Mt.  27.  57;  Lk. 
23.  50  ; John  19. 
38. 

"Lk.  2.  25, 38;  19. 
11. 


the  burial.  Mark  is  next  to  John  in 
fullness,  and  relates  with  minuteness 
the  begging  of  the  body  of  Jesus  by 
Joseph  of  Arimathaea.  The  four  ac- 
counts, though  remarkably  distinct  and 
independent,  harmonize  beautifully  and 
confirm  one  another. 

42.  Now  Avhen  the  even  was 
come.  The  first  evening,  beginning 
with  the  decline  of  day,  about  three 
o’clock  in  the  afternoon.  See  on  ch. 
6 : 35,  47.  As  the  first  evening  had  al- 
ready come,  we  may  suppose  it  to  have 
been  as  late  as  four  o’clock,  or  even 
later.  The  Romans  were  accustomed  to 
let  the  bodies  rot  upon  the  cross  and 
be  devoured  by  birds.  But  the  Jews 
were  very  careful  to  have  the  bodies  of 
persons  publicly  executed  taken  down 
and  buried  in  a common  grave  before 
sunset,  Deut.  21  : 23.  Hence  it  was 
common  to  hasten  the  death  of  those 
crucified,  John  19  ; 32.  “ So  great  care 

did  the  Jews  take  respecting  the  burial 
of  men,  that  even  the  bodies  of  those 
condemned  to  be  crucified  they  took 
down  and  buried  before  the  going  down 
of  the  sun.” — Josephus,  Jewish  TTar, 
iv.  5.  2.  A wonderful  providence  watch- 
es over  the  body  of  Jesus.  He  expires 
so  quickly  ; so  that  not  a bone  is  broken. 
A new  tomb  stands  ready  for  his  body, 
and  distinguished  individuals  to  attend 
to  his  burial. 

The  preparation,  the  day  for 

making  ready  for  the  Sabbath,  which 
would  begin  at  sunset ; and  so  explain- 
ed, the  day  before  the  Sabbath, 
the  ante-Sabbath^  or  fore-Sabbath.  As 
the  Jewish  Sabbath  was  Saturday,  the 
preparation  was  Friday.  Such  is  the 
use  of  the  term  in  Matt.  27  : 62  ; Luke 
23  : 54 ; John  19  : 31,  42.  From  Jose- 
phus we  learn  that  the  preparation  was 
strictly  Friday  afternoon  from  three 
o’clock  until  sunset  {Antiq.  xvi.  6.  2)  ; 
but  in  popular  usage  it  was  applied  to 
Friday,  and  is  so  translated  in  the  Sy- 


riac. “ The  preparation  is  the  name  by 
which  Friday  is  now  generally  known 
in  Asia  and  Greece.” — Wordsworth. 

43.  Joseph  of ^ from  Arimathaea. 
Probably  from  Ramah,  called  Rama- 
thaim  Zophim,  the  birthplace  of  Sa- 
muel, 1 Sam.  1 : 19.  The  first  book  of 
Maccabees  (11  : 34)  speaks  of  it  as  trans- 
ferred, together  with  Lydda,  from  Sa- 
maria to  Judea,  which  may  account  for 
Luke’s  calling  it  “ a city  of  the  Jews,” 
Luke  23  ; 51.  It  has  generally  been  lo- 
cated at  the  modern  Lydda,  about  twen- 
ty-four miles  north-west  of  Jerusalem. 
Its  location,  however,  is  uncertain. 
From  the  narrative  in  1 Sam.  9 : 4-6 ; 
10  : 2,  it  would  seem  that  it  lay  south 
or  south-west  of  Bethlehem.  An  ho- 
norable counsellor.  A noble,  ho- 
norable member  of  the  Sanhedrim,  “a 
good  and  just  man  who  had  not  con- 
sented to  the  death  of  Jesus,”  Luke 
23  : 51.  Waiting  for  the  kingdom 
of  God  ; w'aiting  with  expectation  for 
the  Messiah’s  kingdom.  See  on  ch.  1 : 
15.  He  was  a disciple  of  Jesus,  but  se- 
cretly, for  fear  of  the  Jews,  John  19  : 
38.  Matthew  states  also  that  he  was 
rich.  Isa.  53  : 9. 

Went  in  boldly  unto  Pilate; 

that  is,  dared,  hud  the  courage  and  con- 
fidence to  go  to  Pilate,  probably  his 
official  residence,  and  ask  the  body 
of  Jesus.  When  Christ’s  own  dis- 
ciples are  scattered  and  in  dismay, 
two  secret  and  timid  followers  are  em- 
boldened to  attend  to  his  burial.  Jo- 
seph seems  to  have  known  what  had 
occurred,  that  Jesus  was  dead,  that  the 
bones  of  the  others  had  been  broken, 
and  that  they  were  about  to  be  taken 
down  for  burial. 

44.  Pilate  marvelled.  He  had 
not  yet  heard  of  the  death  of  Jesus  from 
the  centurion.  He  had  given  the  order 
to  break  the  bones  to  hasten  death,  but 
he  wondered  that  Jesus  was  dead  so 
soon,  and  calls  for  the  centurion  to  as- 


310 


MARK  XV, 


A.D.  30. 


45  And  when  he  knew  it  of  the  centurion,  he  gave  the 

46  body  to  Joseph.  ® And  he  bought  fine  linen,  and  took  ° Mt.  27.  59,  60; 

him  down,  and  wrapped  him  in  the  linen,  and  laid  19^  4^.'  ig  ^2 
him  in  a sepulchre  which  was  hewn  out  of  a rock,  and  53.  9.  ’ ' * 


certain  the  facts  of  the  case.  He  wanted 
to  act  cautiously.  The  question,  whe- 
ther he  had  been  any  while  dead,  or 
long  dead^  with  the  implied  answer,  in- 
dicates that  Jesus  had  then  been  some 
time  dead. 

45.  Having  learned  that  Jesus  was 
really  dead,  Pilate  gave  the  body, 
freely,  as  a present,  without  demand- 
ing money  for  it.  Bodies  under  such 
circumstances  were  frequently  sold, 
and  as  Joseph  was  rich,  Pilate  might 
have  been  expected  to  have  extorted  a 
price  for  it.  The  standing  of  Joseph 
as  a member  of  the  Sanhedrim,  doubt- 
less, had  its  weight ; and  Pilate’s  trou- 
bled conscience  would  naturally  excite 
the  desire  to  give  Jesus  a decent  burial. 
We  cannot  but  admire  the  providence 
which  so  ordered  the  circumstances  of 
our  Savior’s  crucifixion  and  burial  that 
there  could  be  no  doubt  about  his  death, 
and  no  deception  in  regard  to  his  re- 
surrection. 

46.  Bought  fine  linen.  A winding- 
sheet,  in  which  the  body  was  wrapped. 


BODY  PREPARED  FOR  BURIAL. 

The  mummy-cloths  of  the  Egyptians 
were  universally  linen.  The  buying  here 
indicates  that  the  Sabbath  had  not  yet 
begun.  John  relates  (19  : 39)  that  Ni- 
codemus  now  joined  Joseph,  bringing 
a mixture  of  myrrh  and  aloes,  about  a 
hundred  pounds  weight.  The  sheet 
was  wrapped  about  in  such  a way  as  to 
inclose  the  spices  next  to  the  body. 
This  was  hurriedly  done,  and  prepara- 
tory to  the  more  formal  embalming  by 
the  women,  after  the  Sabbath,  for  which 
there  was  not  now  time. 

A sepulchre.  Matthew  and  John 
state  that  it  was  a new  tomb.  It  was 
fitting  that  Jesus  should  be  laid  in  a 
tomb  where  no  one  had  before  been 
buried.  It  would  also  prevent  the  as- 
sertion, after  his  resurrection,  that 


some  one  else  had  been  raised.  Mat- 
thew alone  relates  that  it  was  Joseph’s. 
John  says  it  was  in  a garden,  and  in 
the  place  where  he  was  crucified.  The 
nearness  of  the  place  and  of  the  Sab- 
bath may  have  led  Joseph  to  bury  him 
in  his  own  new  tomb  (John  19  :42); 
but  once  laid  there,  we  need  not  sup- 
pose that  J oseph  would  have  removed 
it,  but  rather,  in  his  devotion,  would 
have  kept  it  there,  had  Jesus  not  risen. 
Thus  was  fulfilled  Isa.  53  : 9,  which 
may  be  translated,  “ And  his  grave  was 
appointed  with  the  wicked,  but  he  was 
with  the  rich  in  his  death.” 

Hewn  out  in  the  rock.  The  tombs 
of  the  Jews  were  generally  cut  out  of 
the  solid  rock ; sometimes  below  the 
level  of  the  ground,  but  oftener  above 
the  ground,  and  on  the  sides  of  hills 
and  mountains.  They  were  generally 
large  and  commodious,  with  one  or 
more  apartments  with  cells  for  deposit- 
ing the  dead. 

The  tomb  of  Joseph  was  doubtless  a 
family  vault.  Rolled  a stone  unto 
the  door.  This  seems  to  imply  that 
the  tomb  was  excavated  hori- 
zontally or  nearly  so.  The  stone 
was  so  heavy  that  the  women,  on 
going  to  the  sepulchre,  were  per- 
plexed to  know  how  to  obtain 
its  removal.  Dr.  Hackett  saw  a ‘ 


A TOMB. 


tomb  at  Nazareth,  cut  in  the  rock,  and 
a large  stone  rolled  against  its  mouth. 
But  most  of  the  tombs  he  examined 


A.D.  30. 


MAKK  XV. 


311 


47  rolled  a stone  unto  the  door  of  the  sepulchre.  And 
Mary  Magdalene  and  Mary  the  mother  of  Joses  be- 
held where  he  was  laid. 


near  Jerusalem  must  have  had  doors, 
as  is  evident  from  the  grooves  and  per- 
forations for  the  hinges  that  still  re- 
main. “ It  is  possible,”  he  adds,  “ that 
Hhe  tomb  used  in  the  case  of  the  Savior, 
which  is  said  to  have  been  new,  was  not 
entirely  finished,  and  the  placing  of  the 
stone  at  the  entrance  may  have  been  a 
temporary  expedient.” — ScHpture lllus^ 
tratio7is^  p.  108. 

47.  Mark  closes  the  account  of 
Christ’s  burial,  by  stating  that  the  two 
Marys  mentioned  in  ver.  40,  beheld 
where  he  was  laid.  They  staid  to 
mark  the  spot  of  his  burial,  so  that  tliey 
might  visit  it,  and  anoint  the  body  after 
the  Sabbath.  Matthew  says  they  were 
“ sitting  over  against  the  sepulchre,” 
as  if  to  watch  it.  Luke  adds  that  “they 
returned,  and  prepared  spices  and  oint- 
ment,” which  they  took  to  the  sepul- 
chre after  resting  on  the  Sabbath. 

Matthew  (27  : 62-66)  records  the  seal- 
ing and  guarding  the  sepulchre.  The 
chief  priests  and  Pharisees  beseech  Pi- 
late to  make  the  sepulchre  secure.  He 
grants  their  request,  seals  the  stone, 
and  stations  a watch. 

The  day  of  Christ’s  crucifixion. 
As  there  is  an  occasional  attempt  to 
prove  that  Jesus  was  not  crucified  on 
Friday,  a note  on  the  subject  will  not 
at  this  point  be  out  of  place.  Dr.  Gus- 
tav Seylfarth,  a learned  Egyptologist, 
from  astronomical  calculations,  fixes 
the  death  of  Christ  on  Thursday,  the 
14th  of  Nisan,  March  19th,  A.D.  33  ; 
and  also  supposes  that  Jesus  lay  in  the 
grave  full  three  days  and  three  nights 
till  Sunday  morning. 

More  recently  a writer  in  the  Biblio- 
theca Sacra  (July,  1870,  pp.  401-429)  has 
endeavored  to  prove  tliat  Jesus  was 
crucified  on  Thursday,  not  Friday.  His 
reasons  for  adopting  a view  different 
from  that  generally  held  are  the  follow- 
ing : “ 1.  If  he  was  crucified  on  Friday, 
his  body  could  not  have  lain  three  days 
and  three  nights  in  the  grave,  and  in  all 
probability  he  must  have  risen  on  the 
second  and  not  the  third  day  according 
to  the  Scriptures.  2.  If  he  was  cruci- 
fied on  Friday,  there  is  a plain  discre- 
pancy between  John  and  the  other 
evangelists.  3.  His  crucifixion  on 


Thursday  removes  both  of  these  difld- 
culties.” 

Following  Townsend  and  Cudworth, 
but  modifying  their  view,  he  supposes 
that  Jesus  observed  the  Passover  a day 
before  the  Jews,  yet  both  kept  it  on 
what  might  be  regarded  the  proper  day. 
His  explanation  may  be  thus  briefly 
stated  : 

According  to  the  Talmudists  the 
commencement  of  the  month  was  de- 
cided by  the  first  appearance  of  the 
new  moon  ; and  in  the  later  times  of 
Jewish  history,  the  Sanhedrim  sat  on 
the  thirtieth  of  the  month  to  receive 
the  witnesses  of  the  moon’s  appear- 
ance. When  it  was  reported  by  com- 
petent witnesses,  the  beginning  of  the 
new  month  was  officially  announced. 
It  is  co7isecrated.  If  the  announcement 
was  made  on  the  thirtieth  before  dark, 
the  old  month  was  considered  as  ended 
with  the  twenty-ninth  day;  but  if  it 
was  not  made  before  dark,  then  the 
old  month  ended  with  the  thirtieth, 
and  the  ensuing  day  was  regarded  as 
the  first  of  the  new  month.  Yet  in  the 
latter  case,  if  respeetable  witnesses  came 
from  far,  and  testified  that  they  had 
seen  the  new  moon  on  the  thirtieth, 
the  Sanhedrim  was  bound  to  alter  their 
reckoning,  and  commence  the  month  a 
day  sooner.  But  they  reluctantly  re- 
ceived the  testimony  of  such  witnesses, 
and  at  length  they  made  it  a rule  to 
continue  their  mistake  throughout  the 
month,  and  all  were  bound  to  order 
their  feasts  according  to  it.  This  Dr. 
Cudworth  supposes  actually  took  place 
at  this  Passover,  Christ  keeping  it  at 
the  true  time,  and  the  Jews  a day  later, 
according  to  the  erroneous  proclama- 
tion of  the  Sanhedrim.  Those  adopt- 
ing this  theory  have  generally  supposed 
that  Jesus  celebrated  the  Passover  on 
the  evening  at  the  close  of  Thursday, 
and  the  Jews  on  the  evening  at  the 
close  of  Friday.  But  the  writer  in  the 
Bibliotheca  Sacra  supposes  each  a day 
earlier,  namely,  Wednesday  evening 
and  Thursday  evening,  and  hence  that 
Jesus  was  crucified  on  Thursday. 

On  this  I remark  : 

1.  The  theory  of  two  paschal  suppers 
is  as  consistent  with  the  view  which 


312 


MARK  XV. 


A.D.  30. 


holds  Friday  to  have  been  the  day  of 
crucifixion,  as  with  that  which  holds 
Thursday  to  have  been  the  day. 

2.  There  is  some  uncertainly  regard- 
ing the  Jewish  computation  of  months 
and  the  period  of  the  Passover.  The 
rabbinical  mode  of  determining  the 
commencement  of  the  month  relates 
to  a period  somewhat  later  than  the 
time  of  Christ,  though  it  may  have  been 
practiced  in  his  time.  A theory  should 
not  be  built  too  confidently  upon  it. 
And  the  above  theor}^  that  the  Jews 
had  by  mistake  placed  the  Passover 
one  day  too  late,  is  but  a conjecture,  un- 
supported by  historical  testimony. 

3.  The  first  three  evangelists  are 
most  explicit  in  fixing  the  Savior’s  last 
paschal  supper  at  the  regular  time, 
which  was  at  the  beginning  of  the  15th 
of  Nisan,  the  evening  after  the  sunset 
of  Thursday,  with  which  Friday,  ac- 
cording to  Jewish  reckoning,  began. 
Matt.  27  : 17;  Mark  14  : 12  ; 15  : 42; 
Luke  22  : 7.  According  to  Wieseler, 
the  15th  of  Nisan,  A.D.  30,  was  Friday, 
April  7th.  There  is  nothing  in  John 
demanding  two  observances  of  the 
paschal  supper,  or  an  observance  be- 
fore the  regular  time.  Even  John  18  : 
39  implies  that  the  Passover  had  already 
commenced.  The  difficulties  would  be 
increased  by  supposing  the  crucifixion 
to  have  been  on  Thursday,  for  John 
himself  must  be  first  harmonized  with 
that  view  (John  19:31),  and  then  the 
three  other  evangelists  must  be  har- 
monized with  hirn.  Thus  the  supposed 
teaching  and  implications  of  John 
must  be  made  the  standard  to  which 
the  apparently  clear  and  positive  de- 
clarations of  the  three  others  must 
bend.  See  author’s  Harmony,  note  on 
§ 159.  But  the  testimony  of  Polycarp 
and  of  the  Eastern  Christians  of  the 
early  churches  favors  the  view  that 
John  himself  in  his  Gospel  places  the 
last  Supper  on  the  evening  following 
the  fourteenth  of  Nisan,  at  the  same 
time  with  the  Jews. 

4.  The  Jewish  mode  of  reckoning  a 
portion  of  a day  as  the  whole  has  been 
long  understood  and  acknowledged. 
See  1 Sam.  30  : 1,  12  ; Esther  4 : 16  and 
5:1;  Hos.  6 : 2.  Josephus  frequently 
reckons  the  extreme  portions  of  two 
years  as  two  years.  The  objection  that 
Jesus  would"  not  have  been  “three 
days  ” in  the  grave,  shows  a want  of 
familiarity  with  Hebrew  usage. 

That  this  principle  of  Jewish  reckon- 


ing should  be  applied  to  the  expression 
in  Matt.  12  : 40,  three  days  and  three 
flights  in  the  heart  of  the  earthy  is  evi- 
dent : 

{a)  From  our  Lord’s  language  else- 
where. Thus  in  the  first  explicit  pre- 
diction of  his  death  and  resurrection : 
he  raised  again  the  third  day  (Matt.  16  : 
21),  and  after  three  days  rise (Mark 

8 : 31)  ; and  he  raised  the  third  day  (Luke 

9 : 22).  Again,  in  his  second  announce- 
ment : the  third  day  he  shall  rise  again 
(Matt.  17  : 22) ; he  shall  rise  the  third  day 
(Mark  9 : 31).  Again,  a third  time  he 
declares  : the  third  day  he  shall  rise  again 
(Matt.  20  : 19) ; the  third  day  he  shall  rise 
again  (Mark  10  : 34)  ; the  third  day  he 
shall  rise  again  (Luke  18  : 33).  Thus  on 
these  three  occasions  Jesus  foretold 
that  he  should  rise  on  the  third  day, 
which  harmonizes  with  the  view  that 
he  was  crucilied  and  buried  on  Friday. 
If  it  had  been  on  Thursday,  then  Sun- 
day would  have  been,  according  to 
Jewish  reckoning,  the  fourth  day.  The 
above  quotations  are  taken  from  what 
Jesus  had  said  privately  to  his  disciples. 
But  Matt.  12  : 40  and  John  2 : 19  were 
spoken  more  publicly.  Judas  also  may 
have  told  the  chief  priests  what  Jesus 
had  said. 

Hence  (6)  we  also  argue  the  Jewish 
principle  of  reckoning  in  this  instance 
(Matt.  12  : 40),  from  their  own  applica- 
tion of  it  to  our  Lord’s  language. 
They  tell  Pilate  that  Jesus  had  said, 
“ After  three  days  I will  rise  again  ; ” and 
there  can  be  no  doubt  about  whnt  they 
understood  by  the  language,  for  they 
wish  the  sepulchre  made  sure  until  the 
third  day,,  Matt.  27  : 63,  64. 

“The  heart  of  the  earth”  in  this 
passage  (Matt.  12  : 40)  may  mean 
(Meyer,  Alford  and  others)  Hades,,  the 
place  of  departed  spirits,  in  which  case 
death  had  dominion  over  Jesus  por- 
tions of  three  days,  or  until  the  third 
day,  if  we  reckon  from  Friday  after- 
noon about  three  o’clock  (the  time  of 
his  death)  till  Sunday  morning.  Or  it 
may  mean  (Alexander  and  others)  sim- 
ply the  grave,,  in  which  case  we  come 
to  the  same  result.  For  it  was  when 
even  ivas  come  (Matt.  27  : 57  ; Mark  15  : 
42)  the  first  evening  (so  the  word  is 
used  in  Matt.  14  : 15),  which  began 
about  three  o’clock,  that  Joseph  went 
to  Pilate  and  begged  the  body  of  Jesus. 
We  need  not  suppose  it  later  than  four 
o’clock.  About  an  hour  longer  would 
afford  ample  time  for  the  burial  and 


A.D.  30. 


MARK  XV. 


313 


the  preliminary  circumstances.  This 
agrees  well  with  Luke  (23  ; 54),  who 
concludes  his  account  of  the  burial  by 
saying,  the  Sabbath  drew  on^  etc.  This 
agrees  also  with  the  fact  that  the  wo- 
men remained  awhile  after  the  burial, 
and  returned  and  rested  the  Sabbath 
which  began  at  sunset,  Friday,  Matt. 
27  : 61 ; Luke  23  : 55,  56.  Thus,  reckon- 
ing from  Friday  afternoon,  the  time  of 
burial,  the  body  of  Jesus  laid  in  the 
grave  portions  of  three  days,  or  until 
the  third  day. 

5.  The  notes  of  time  in  the  four  evan- 
gelists point  to  Friday  as  the  day  of 
crucifixion.  Mark  (15  : 42)  says  it  ims 
the  preparation^  that  is,  the  day  befo7'e  the 
Sabbath.  The  Jewish  Sabbath  being 
Saturday,  the  day  before  was  therefore 
Friday.  To  suppose  it  not  the  regular 
Sabbatl),  but  merely  a ceremonial  one, 
is  forced  and  unnatural.  So  also  Luke 
(23  : 54)  says,  in  concluding  his  account 
of  the  burial,  that  day  teas  the  pi'epai'a- 
tion.,  and  the  Sabbath  d^'ew  on.  Matt. 
27  : 62  confirms  it  by  calling  the  day  of 
crucifixion  the  day  of  prepai'otion^  which 
appears  to  have  been  the  usual  title  for 
Friday.  John  (19  : 31,  42)  also  desig- 
nates the  day  the  preparation.,  of  what  is 
evident  from  his  mentioning  the  Sabbath 
dfa?/ immediately  after.  Because  he  pre- 
viously refers  to  it  as  the  preparation  of 
the  Passover  (John  19  : 14)  should  not 
lead  us  to  upset  his  own  clear  language 
elsewhere,  and  the  very  plain  language  of 
the  other  evangelists.  There  is  no  clear 
proof  that  there  was  a special  prepara- 
tion day  for  the  Passover.  It  is  per- 
fectly natural  and  reasonable  to  regard 
the  preparation  of  the  Passover  as  the 
Friday  before  the  Sabbath  of  the  Pass- 
over  ; especially  as  the  term  prepara- 
tion was  applied  to  the  day  before  the 
Sabbath,  Mark  15  : 42. 

6.  The  entire  tradition  of  the  Chris- 
tian church  has  assigned  Friday  as  the 
day  of  crucifixion.  Even  the  Greek 
writers  and  others  who  have  held  that 
Christ  died  upon  the  fourteenth  instead 
of  the  fifteenth  of  Nisan,  have  regarded 
Friday  as  the  day  of  his  death. 

In  conclusion,  the  theory  which 
makes  Thursday  the  day  of  crucifixion 
is  entirely  without  an  historical  basis, 
and  is  in  direct  opposition  to  the  posi- 
tive statements  of  the  first  three  evan- 
gelists, that  Jesus  ate  the  regular  Pass- 
over  with  his  disciples,  and  also  to  the 
plain  teaching  of  all,  that  he  died  on 
the  day  preceding  the  Jewish  Sabbath, 


Matt.  27  : 62 ; Mark  15  : 42 ; 16  : 1 ; Luke 
23  : 56;  John  19  : 31,42. 


Remarks. 

1.  The  delivering  of  Jesus  to  Pilate 
by  the  Jewish  rulers  was  an  evidence 
that  the  Messiah  had  already  come. 
The  scepter  had  departed  from  Judah, 
and  the  lawgiver  from  between  his  feet, 
ver.  1 ; Gen.  49  ; 10. 

2.  Like  Jesus  we  should  have  the 
courage  to  witness  a good  profession, 
ver.  2 ; ch.  8 : 34  ; 1 Tim.  6 : 13. 

3.  How  should  the  meekness  of  Jesus 
before  Pilate  and  his  accusers  engage 
our  admiration  ! Silence  is  often  the 
best  answer  to  the  clamors  and  false 
accusations  of  our  enemies,  vers.  3-5 ; 
Ps.  39:1;  Isa.  53:7;  Heb.  12:3;lPet. 
2:  21-23;  2 Pet.  3 : 3. 

4.  The  case  of  Pilate  illustrates  how 
unsafe  and  unbecoming  is  mere  expe- 
diency in  matters  of  morals  and  reli- 
gion, vers.  6-15. 

5.  The  best  of  men  must  expect  at 
times  to  be  objects  of  envy,  ver.  10 ; 
Matt.  10  : 24,  25  ; Gen.  4 : 4,  5 ; 37  : 11 ; 
Ps.  106  : 16  ; Acts  13  : 45. 

6.  How  often  is  Barabbas  preferred  to 
Jesus  ; self,  the  world,  and  the  devil  to 
the  Savior  ! vers.  9,  11 ; Acts  3 : 14 ; 
7 : 51,  52. 

7.  The  ministers  of  a corrupt  church 
are  generally  more  corrupt  than  the 
y)eople,  and  the  leaders  in  their  wicked- 
ness, ver.  11 ; Jer.  23  : 15 ; Mic.  3 : 5. 

8.  How  many  ask  the  world  what 
they  shall  do  with  Jesus,  instead  of  lis- 
tening to  God’s  messages,  and  follow- 
ing the  dictates  of  their  consciences ! 
They  ask,  and  vacillate  to  their  own  de- 
struction, vers.  12-14. 

9.  How  fickle  are  they  who  make  the 
popular  current  instead  of  truth  their 
principle  of  action,  crying  out  at  one 
time.  Hosanna  to  the  Son  of  David! 
and  at  another.  Crucify  him!  Vers.  13, 
14;  ch.  11  : 9;  Acts  14:11,  19. 

10.  The  release  of  Barabbas  illus- 
trates the  plan  of  salvation.  The  guilty 
are  set  free  ; the  innocent  suffers,  ver. 
15  ; Rom.  3 : 26  ; 5 : 6-8. 

11.  Jesus  endured  cruel  scourging 
that  we  might  be  healed,  ver.  15 ; Ps. 
129  : 3 ; Isa.  50  : 6 ; 53  : 5. 

12.  Jesus  was  mocked  and  treated 
with  the  greatest  indignity,  in  order 
that  we  might  be  raised  with  him  to 
the  highest  glory,  vers.  16-20  ; Phil.  2 : 


814 


MARK  XV. 


A.D.  80. 


9,  10  ; Heb.  2 : 10 ; 13  : 2 ; Rev.  5 : 8- 

14. 

13.  We  must  follow  Christ,  bearing 
his  cross,  if  we  would  reign  with  him 
and  share  his  glory,  ver.  31 ; eh.  8 : 34- 
38;  Pliil.  3 : 10,  11  ; Heb.  13  : 13,  14. 

14.  We  should  willingly  and  ixitiently 
endure  all  that  our  Heavenly  Father 
may  put  upon  us,  ver.  23 ; Acts  21  : 13; 
Heb.  12  : 3-5. 

15.  Jesus  suffered  the  death  of  a slave, 
in  order  that  he  might  give  us  true 
freedom,  ver.  24;  John  8 : 36 ; Gal. 
5 : 1. 

16.  Jesus  was  stripped  of  his  gar- 
ments, pointing  to  the  spiritual  naked- 
ness of  the  race,  and  to  the  white  gar- 
ments he  has  purchased  to  cover  us, 
ver.  24 ; Gen.  3 : 7,  10  ; Phil.  3:9;  Rev. 
3 : 18. 

17.  In  Jesus  on  the  cross,  suspended 
between  heaven  and  the  eartli,  we  be- 
hold a mediator  between  God  and  man, 
vers.  24,  25 ; 1 Tim.  2 : 5. 

18.  Jesus  was  reckoned  with  trans- 
gressors, so  that  we  might  be  reckoned 
innocent  for  his  sake,  vers.  27,  28  ; Isa. 
53  : 12 ; Luke  22  : 37. 

19.  Jesus  saved  not  himself,  so  that 
he  might  save  others,  vers.  29-32  ; Rom. 
5:6;!  Cor.  15  : 3 ; 2 Cor.  5 : 15  ; 1 
Thess.  5 : 10. 

20.  Adversity  is  not  a proof  of  God’s 
displeasure,  nor  is  a want  of  success 
always  an  indication  of  final  failure, 
vers.  31,  33;  Job  42  : 10 ; Ps.  3 : 2-4  ; 
42  : 10,  11. 

21.  All  classes,  Jews,  Gentiles,  priests, 
rulers,  people,  soldiers  and  servants, 
were  turned  against  Jesus,  in  order  that 
he  might  be  a Savior  to  all,  vers.  29,  31 ; 
Luke  23  : 36  ; Gal.  3 : 28 ; 1 John  2 : 
1,  2. 

22.  The  darkness  around  the  suffering 
and  dying  Jesus  should  remind  us  of  the 
spiritual  darkness  of  our  world,  and  of 
Christ  its  true  light,  ver.  33;  John 
8:  13. 

23.  In  the  darkest  hour  the  Christian 
should  imitate  his  Savior,  and  not  lose 
confidence  in  God  as  his  God,  ver.  34, 
“JfT/God;”  Job  13  : 15;  Ps.  43  : 5; 
Hab.  3 : 17,  18 ; Rom.  5 : 3-5 ; 3 Tim. 
1 : 12. 

24.  We  may  for  a time  be  forsaken  by 
God,  and  yet  be  loved  by  him,  ver.  34  ; 
Ps.  42  : 11 ; Isa.  50  ; 10. 

25.  If  the  agony  of  the  Savior  when 
forsaken  of  God  for  sinners  was  so 


great,  what  shall  be  the  misery  of  those 
who  at  last  shall  be  forsaken  forever  to 
wrath  and  endless  despair?  Ver.  34  ; 
Jude  13. 

26.  As  the  soldiers  around  the  cross 
failed  to  enter  into  the  feelings  and 
agonies  of  Jesus,  so  impenitent  sin- 
ners of  our  day  fail  to  be  impressed  with 
his  sufferings  and  death,  vers.  35,  36;  1 
Cor.  2 : 14. 

27.  J esus  received  drink  from  his  ene- 
mies, suggestive  of  a complete  atone- 
ment for  sinners,  and  of  peace  and  good- 
will to  men,  ver.  36 ; Dan.  9 : 24 ; Rom. 
5:1;  Eph.  2 : 14. 

28.  Christ  in  his  death  paid  the  ran- 
som for  sinners,  made  a full  atonement 
for  sin,  and  was  made  a curse  for  us, 
ver.  37 ; Gal.  3 : 13 ; Heb.  9 : 6-15 ; 1 
Pet.  3 : 18. 

29.  Inasmuch  as  the  way  into  the 
holiest  of  all  has  been  opened  through 
the  rent  vail  of  the  Redeemer’s  fiesh, 
let  us  di*aw  near  to  God  boldly,  and  iii 
strong  faith,  ver.  38 ; Heb.  4 : 16  ; 9 : 
12  ; 10  : 19-22. 

30.  In  the  death  of  J esus  we  see  evi- 
dences of  his  divinity.  The  centurion 
saw  it.  How  much  more  should  we, 
with  our  greater  evidences  ! Ver.  39  ; 
Heb.  1:1-4. 

31.  How  great  the  devotion  of  wo- 
men, both  at  the  cross  and  at  the  sepul- 
chre; in  his  sufferings  and  death  as 
well  as  in  his  life!  Vers.  40,  41,  47;  ch. 
16  : 1. 

33.  God  will  at  all  times  have  a i)cople 
in  the  world,  vers.  43-46 ; Rom.  9 : 27  ; 
11  : 5. 

33.  Jesus  often  has  disciples  who  are 
but  little  known,  ver.  43 ; 1 Kings 
19  : 18. 

34.  Let  us  be  suitably  affected  with 
the  lifeless  body  of  Jesus  on  the  cross, 
and  accept  of  the  glorious  fruits  of  his 
death,  ver.  43 ; 3 Tim.  1 : 10 ; 1 Pet. 
2 : 24. 

35.  God,  who  so  wonderfully  guard- 
ed the  body  of  Jesus,  will  in  like  man- 
ner guard  the  dust  of  all  them  that 
sleep  in  Jesus,  vers.  43-46;  1 Thess. 
4 :14. 

36.  In  Joseph  of  Arimathsea  we  be- 
hold a man  of  wealth  devoting  his  pro- 
perty to  the  Lord,  vers.  43-46;  1 Kings 
18  : 13  ; 1 Tim.  6 : 17-19. 

37.  The  Christian  should  not  fear  the 
grave,  since  Jesus  has  been  there  before 
him,  vei*.  46 ; 1 Cor.  15  : 56,  57. 


A.D.  30. 


MARK  XVI. 


315 


The  women  at  the  sepulchre, 

XVI.  AND  P when  the  sabbath  was  past,  Mary  Mag-  p Mt.  28.  i ; Lk.24. 
dalene,  and  Mary  the  mother  of  James,  and  Salome,  ^ 1* 

had  bought  sweet  spices,  that  they  might  come  ' Lk.  23.  56. 


CHAPTER  XVI. 

Mark  closes  his  Gospel  with  a brief 
account  of  the  resurrection  and  ascen- 
sion of  Jesus.  The  women  come  to 
the  sepulchre.  They  find  the  stone 
rolled  away,  and  see  an  angel  who  sends 
a message  to  the  disciples.  Jesus  ap- 
pears first  to  Mary  Magdalene;  after- 
ward to  two  disciples  on  their  way  to 
Emmaus  ; then  to  tlie  eleven  apostles ; 
the  last  commission  is  given.  At  length 
he  is  taken  up  to  heaven  ; and  his  dis- 
ciples go  forth  obedient  to  his  com- 
mand, and  preach  the  gospel. 

In  comparing  this  chapter  with  the 
accounts  of  the  resurrection  as  given 
by  the  other  evangelists,  the  fact  is  at 
once  apparent  that  they  were  independ- 
ent narrators.  On  account  of  the  great 
brevity  of  these  narratives,  especiall}' 
those  of  Matthew  and  Mark,  great  diffi- 
culty has  been  experienced  in  bringing 
them  into  complete  harmony.  But  a 
careful  study  of  these  records  will  con- 
vince any  reasonable  mind  that  the  dis- 
crepancies are  only  apparent.  They  can 
all  be  so  explained  as  to  show  at  once 
that,  if  we  were  in  possession  of  all  the 
details,  the  difficulties  would  not  exist. 
But  God  has  wisely  ordered  difficulties 
here  as  well  as  in  other  things,  in  order 
to  give  his  people  the  more  opportunity 
to  exercise  their  faith  in  his  w'ord,  and 
the  wicked  their  unbelief.  See  author’s 
Larmony,  introductory  note  to  Part 
VIII.  ; and  on  §§  201,  202. 

From  a comparison  of  these  four  ac- 
counts, and  of  Paul  (1  Cor.  15),  we  ga- 
ther the  following  ten  appearances  after 
his  resurrection  : 1.  To  Mary  Magda- 
lene, Mark  16  : 9 ; John  20  : 11-18.  2. 
To  the  women.  Matt.  28  : 9,  10.  3.  To 
Peter,  Luke  24  : 31 ; 1 Cor.  15 : 5.  4.  To 
the  two  disciples,  Mark  16  : 12;  Luke 
24  : 13-31.  5.  To  the  apostles,  except 
Thomas,  Mark  16  : 14  ; Luke  24  : 36-49  ; 
John  20  : 19-23.  6.  To  the  apostles, 

Thomas  being  present,  John  20  : 26-29. 

7.  To  some  of  his  disciples  on  the  shore 
of  the  lake  of  Tiberias,  John  21  : 4-22. 

8.  To  the  apostles  and  others,  compris- 
ing above  five  hundred  brethren,  on  a 
mountain  in  Galilee,  Matt.  28  : 16-20  ; 


Mark  18  : 15-18 ; 1 Cor.  15  : 6.  9.  To 

James,  1 Cor.  15  : 7.  10.  To  the  eleven 

at  Jerusalem,  and  on  the  Mount  of 
Olives,  near  Bethany,  just  before  his 
ascension,  Luke  24  50,  51 ; Acts  1 : 

4-9. 

Jesus  doubtless  appeared  at  other 
times,  since  he  showed  himself  to  his 
apostles  during  forty  days,  speaking  the 
things  concerning  the  kingdom  of  God, 
Acts  1:3;  compare  John  20  : 30,  31. 

1-8.  The  women  coming  to  the 

SEPULCHRE  ARE  APPRISED  AY  AN  ANGEL 
OF  THE  RESURRECTION  OF  JeSUS.  The 
spices,  the  open  sepulchre,  the  angel 
and  his  message.  Tlie  awe  and  w onder 
of  the  women,  and  their  departure. 
Matt.  28  : 1-8;  Luke  24  : 1-8;  John 
20  : 1,  2. 

Mark  is  the  most  particular  of  the 
evangelists  in  naming  the  women  who 
came  to  the  sepulchre,  and  alone  re- 
lates their  anxiety  in  regard  to  rolling 
aw  ay  the  stone.  With  Luke  he  is  fuller 
than  Matthew  in  the  account  (John 
omitting  it)  of  the  angel  in  the  sepul- 
chre. Matthew  (28  : 2-4),  however, 
alone  relates  the  resurrection,  aitendej 
with  a great  earthquake,  an  angel  de- 
scending and  rolling  back  the  stone, 
and  the  terror  of  the  w atch. 

1.  When  the  Sabbath  was  past. 
The  Jewish  Sabbath,  ending  Saturday 
at  sunset.  Mary  Magdalene,  etc. 
The  three  previously  mentioned  who 
witnessed  the  crucifixion,  ch.  15  : 40. 
The  two  Marys  also  witnessed  his  bu- 
rial, ch.  15  : 47.  Had  bought.  Ra- 
ther, bought^  that  is,  after  sunset  on 
Saturday.  It  is  possible  that  they 
bought  spices  on  Friday  before  sunset, 
and  prepared  them  after  sunset  on  Sa- 
turday, Luke  23  : 56.  But  Mark  here 
makes  the  more  exact  statement,  and 
Luke,  being  somewdiat  indefinite,  does 
not  contradict  it.  The  latter  says  no- 
thing about  purchasing  : neither  does 
he  say  when  the  women  prej^ared  their 
spices,  but  throws  in  the  faet  that  they 
observed  the  Sabbath.  Or,  if  the  above 
explanation  fails  to  satisfy,  we  may 
suppose  that  some  of  the  women  pro- 
vided spices  late  Friday  afternoon  ; and 
others,  after  consultation,  not  being 


316 


MARK  XVI. 


A.D.  30. 


2 and  anoint  him.  ® And  very  early  in  the  morning  ^ 

the  first  day  of  the  week,  they  came  unto  the  se23ul-  i ‘2.  ’ ^ 


satisfied,  bought  other  spices  on  Satur- 
day night.  The  two  Marys  very  likely 
remained  too  long  at  the  sepulchre  to 
make  purchases  on  Friday,  ch.  15  : 47. 
Sweet  spices*  Simply,  spices.  Odor- 
ous perfumes  and  preventives  of  pu- 
trefaction, such  as  myrrh,  aloes,  etc. 
According  to  the  Talmud  there  was  a 
particular  market  for  spices  at  Jerusa- 
lem. Anoint  him*  It  was  common 
to  anoint  and  embalm  dead  bodies. 
Nicodemus  had  only  hastily  wrapped 
the  body  in  the  spices  with  the  linen 
clothes.  Embalming  was  rather  the 
work  of  physicians,  Gen.  .50  : 2.  Tlie 
women  probably  intended  to  do  an  act 
somewhat  similar  to  that  which  Mary 
the  sister  of  Lazarus,  did  while  he  was 
yet  alive,  ch.  14  : 8.  Luke  (23  : 56) 
speaks  of  “spices  and  ointments,” 
which  they  may  have  mixed  together. 

2.  Very  early  in  the  morning* 
The  words  were  used  to  indicate  the 
morning  twilight,  the  period  between 
daybreak  and  sunrising.  With  this 
agree  the  other  evangelists.  Matthew 
says,  “ As  it  began  to  dawn.”  Luke  : 
“Very  early.”  John:  “When  it  was 
yet  dark;”  the  light  was  struggling 
with  darkness.  They  came*  The 
women  mentioned  in  the  preceding 
verse.  There  is  nothing  here  to  limit 
the  number  to  these  three.  The  evan- 
gelists do  not  show  a scrupulous  ex- 
actness ill  giving  just  the  number  of 
persons  who  witnessed  an  event.  Luke 
(23  : 55  ; 24  : 1,  10)  relates  that  “the 
women  of  Galilee”  prepared  spices 
and  visited  the  sepulchre ; and  that 
they  were  “ Mary  Magdalene,  and  Jo- 
anna, and  Mary  the  mother  of  James, 
and  other  women  with  them.”  At 
the  rising  of  the  sun*  The  sun  hav- 
iny  riseiiy  or  when  the  sun  was  rise?i. 
Bishop  Pearse  guesses  that  Mark  wrote 
“the  sun  having  not  risen.”  But  this 
is  not  necessary.  Mark  must  of  course 
be  consistent  with  himself,  and  he  had 
just  said  “ very  early  in  the  morning,” 
and  hence  consistent  with  the  other 
evangelists.  Several  explanations  have 
been  given,  but  the  best  is  that  which 
supposes  Mark  to  have  used  the  expres- 
sion “rising  of  the  sun”  in  a popular 
or  general  sense,  to  express  his  gradual 
approach,  from  the  breaking  of  twilight 
to  the  ushering  in  of  the  full  light  of 


day,  by  his  actual  rising.  Compare 
Judges  9 : 23.  Several  instances,  pa- 
rallel to  this  in  Mark,  are  found  in  the 
Septuagint  version  of  the  Old  Testa- 
ment, where  rismg  of  the  sun  indicates 
rismg  of  the  day,  or  early  dawn,  2 Kings 
3 : 22  ; 2 Sam.  23  : 4.  So  also  in  Ps. 
104  : 22,  where  the  dawn  Is  meant,  at 
which  time  lions  retire  to  their  dens, 
not  waiting  for  the  appearance  of  the 
sun.  Thus  sunrise,  from  its  begin- 
ning to  its  ending,  embraced  a con- 
siderable interval,  just  as  the  evening 
did  from  its  beginning  and  ending. 

It  should,  however,  be  added  that 
the  visit  of  the  women  to  the  sepulchre, 
which  is  so  briefly  described  by  the 
evangelists,  may  have  occupied  two  or 
three  hours  from  their  first  leaving 
their  homes  until  they  left  the  sepul- 
chre. Mary  Magdalene  may  have  gone 
somewhat  in  advance  of  the  rest.  This 
is  rendered  quite  possible  from  the  fact 
that  John  mentions  her,  and  ber  alone, 
and  the  other  evangelists  mention  her 
first,  as  if  peculiarly  prominent  in  their 
visit  to  the  sepulchre.  So  also  there 
may  have  been  different  arrivals  of  the 
women.  As  one  company  came  to  the 
sepulchre  the  rising  sun  may  have  shed 
its  first  beams  upon  them.  Or,  if  we 
suppose  them  all  to  have  gone  together, 
one  evangelist  may  have  in  mind  the 
time  of  starting,  another  of  their  go- 
ing, and  another  of  their  arrival  or  of 
their  stay  at  the  sepulchre.  There 
need,  therefore,  be  no  difficulty  in  har- 
monizing the  evangelists  in  regard  to 
the  time  of  the  visit. 

The  first  day  of  the  week. 
Sunday,  the  Lord’s  Day,  Rev.  1 : 10. 
This  day,  on  which  Jesus  rose  from  the 
dead,  was  ever  afterward  observed  by 
the  disciples  as  the  day  of  Christian 
rest.  And  how  appropriately  ! If  the 
day  when  God  rested  from  the  work  of 
creation  Avas  hallowed  and  observed, 
how  much  more  the  one  when  Christ 
rested  from  the  greater  work  of  re- 
demption ! Some  have  argued  that  the 
Lord’s  Day  is  but  the  restoration  of  the 
original  Sabbath  of  creation,  a change 
having  been  made  at  the  reenactment 
of  the  Sabbath  among  the  Jews  (Dent. 
5 : 15).  This  is  a curious  and  interest- 
ing question.  Certain  it  is  that,  as  the 
original  Sabbath  was  the  first  day  of 


A.D.  30. 


MARK  XVI. 


317 


• 3 chre  at  the  rising  of  the  sun.  And  they  said  among 
themselves,  Who  shall  roll  us  away  the  stone  from 
4 the  door  of  tlie  sepulchre  ? And  when  they  looked, 
they  saw  that  the  stone  was  rolled  away : for  it  was 
very  great. 


completed  creutlon,  so  the  Lord’s  Day 
was  the  tirst  day  of  completed  redemp- 
tion. But,  aside  from  conjectures, 
there  was,  in  the  nature  of  things,  a 
reason  for  a change  in  the  day.  It  was 
fitting  that  that  day  of  unparalleled 
darkness,  when  Jesus  lay  in  tlie  grave, 
should  be  the  last  of  Jewish  Sabbaths, 
and  that  the  birthday  of  immortality 
and  of  Christ’s  finislied  work  should 
ever  after  be  the  day  of  the  Christian’s 
rest.  How  could  those  early  disciples 
recall  the  former  but  with  sorrow,  and 
how  could  they  remember  the  latter 
but  with  joy  ? It  is  enough  to  know 
that  they  ever  after  observed  the  first 
day  of  the  week,  and  that  it  comes 
down  to  us  with  the  sanction  of  apos- 
tolic authority  and  example,  ver.  9 ; 
Acts  20  : 7 ; 1 Cor.  16  : 2 ; Rev.  1 : 10. 
Not  only  did  Jesus  meet  his  assembled 
disciples  on  the  first  day  of  the  week 
(John  20  : 19,  26)  ; but  he  also  hallow- 
ed it  by  sending  the  Holy  Spirit  on  the 
day  of  Pentec()st,  which  that  year  oc- 
curred on  the  first  day  of  the  week. 
Lev.  23 : 15,  16  ; Acts  2 : 1. 

The  observance  of  the  Lord’s  Day  is 
confirmed  by  early  Christian  testimony. 
Ignatius,  who  was  educated  under  the 
apostle  John,  and  who  was  pastor  of 
the  church  at  Antioch  for  forty  years, 
from  about  A.D.  70,  says,  “ Let  every 
one  who  loves  Christ  keep  holy  the 
Lord’s  Day,  the  queen  of  days,  the 
resurrection  day,  the  highest  of  all 
days.”  Clement  of  Alexandria,  A.D. 
192,  says,  “ A Christian,  according  to 
the  command  of  the  Gospel,  observes 
the  Lord’s  Day,  thereby  glorifying  the 
resurrection  of  the  Lord.”  Pliny,  in 
liis  letter  to  Trajan  (about  A.D.  112), 
speaks  of  Christians  meeting  on  “a 
stated  day,”  at  “a  promiscuous  and 
harmless  meal,”  doubtless  referring  to 
the  custom  of  celebrating  the  Lord’s 
Supper  on  the  Lord’s  Day.  Justin 
Martyr  (about  A.D.  140)  says  that  “ on 
the  day  called  “Sunday,”  Christians 
meet  for  reading  the  Scripture,  prayer, 
celebration  of  the  Lord’s  Supper  and 
alms.  He  calls  it  “ the  chief  and  first 
of  days,”  because  that  on  it  our  Lord 


Jesus  Christ  rose  from  the  dead.  So 
well  known  was  this  custom  of  early 
Christians,  that  “Hast  thou  kept  the 
Lord’s  Day  ? ” was  a common  question 
put  to  them  by  their  persecutors,  and 
a common  answer  was,  “I  am  a Chris- 
tian ; I cannot  omit  it.”  Much  simi- 
lar testimony  might  be  given,  show- 
ing that  while  the  Jewish  Sabbath  was 
observed  more  or  less  by  early  Jewish 
churches  and  Jewish  converts,  the 
Lord’s  Day  was  observed  by  all.  Says 
Professor  Stuart,  “ The  zealots  for  the 
law  wished  the  Jewish  Sabbath  to  be 
observed  as  well  as  the  Lord’s  Day  ; 
for  about  the  latter  there  never  appears 
to  have  been  any  question  among  any 
class  of  Christians,  so  far  as  I have 
been  able  to  discover.  The  early  Chris- 
tians, one  and  all  of  them,  held  the 
first  day  of  the  week  to  be  sacred.” 

The  Lord’s  Day  is  an  evidence  of  the 
resurrection  of  Christ.  Its  history  and 
its  observance  can  be  satisfactorily 
explained  only  upon  the  fact  that  Jesus 
rose  from  the  dead. 

3.  Among  themselves.  To  one 
another.  Who  shall  roll  us  away, 
etc.  Mark  alone  records  the  question. 
They  seem  now  to  have  thought  of  the 
difficulty  for  the  first  time  ; and  not  to 
have  known  that  the  stone  was  scaled, 
and  that  the  sepulchre  was  guarded. 
Moiling  away  the  stone,  both  in  this  and 
the  next  verse,  is  true  to  life.  The 
stone,  which  had  been  rolled  into  the 
opening  of  the  nearly  horizontal  tomb, 
must  be  rolled  from  this  recess ; lite- 
rally, out  of  the  door  of  the  sepulchre. 
See  on  ch.  15  : 46. 

4.  And  when  they  looked.  Ra- 
ther, And  looking  up.  The  expression 
appears  to  indicate  that  their  eyes  were 
somewhat  downcast  while  absorbed  in 
the  subject  of  conversation,  and  also 
that  the  sepulchre  was  somewhat  above 
them.  See  quotation  from  Dr.  New- 
man, ch.  15  : 22.  They  saw,  etc. 
Unexpectedly  and  with  surprise.  Mark 
relates  this  with  his  characteristic 
exactness,  describing  the  scene  as  actu- 
ally passing,  which  is  exhibited  by  a 
more  literal  rendering,  I'hey  behold  that 


318 


MAKK  XVI. 


A.D.  30. 


5 * And  entering  into  tlie  sepulchre,  they  saw  a young  * 24.  3 ; John 

man  sitting  on  the  right  side,  clothed  in  a long 

6 white  garment ; and  they  were  affrighted.  "And  he  " Mt.  28. 5 ; Lk.  24. 
saith  unto  them.  Be  not  affrighted:  ye  seek  Jesus  of 

Nazareth,  which  was  crucified.  ^ He  is  risen ; he  is  * Ps.  71.  20. 
not  here.  Behold  the  place  where  they  laid  him. 

7 But  go  your  way,  tell  his  disciples  and  Peter  that  he 
goeth  before  you  into  Galilee:  there  shall  ye  see 


the  stone  has  been  rolled  away.  For  it 
was  very  great^  and  therefore  could 
be  seen  at  some  distance  that  it  was 
moved.  Its  size  had  also  caused  them 
anxiety,  from  which  they  are  now  in- 
stantly relieved. 

But  the  sight  of  the  stonerolledaway 
appears  to  have  produced  a different 
impression  upon  Mary  Magdalene. 
Quick  to  draw  an  inference  of  evil,  she 
runs  back  to  Jerusalem  and  tells  Peter 
and  John,  “They  have  taken  awa}"  the 
-Lord  out  of  the  sepulchre,  and  we  know 
not  where  they  have  laid  him,”  John 
20  : 2.  The  other  women  thus  left  by 
Mary  Magdalene  go  on,  and  possibly 
tarry  a little,  in  hesitation,  at  the  en- 
trance of  the  tomb.  Then  they  enter 
and  search,  but  find  not  the  body  of 
the  Lord  Jesus.  They  stand  perplexed. 
While  in  this  state  they  behold  an  an- 
gel (next  verse). 

5.  And  entering  into  the  sepul- 
chre 9 implying  that  it  was  a spacious 
tomb.  They  saw  a young  man 9 an 
angel  in  human  form,  Acts  1 : 10 ; Gen. 
19  : 15,  16.  Matthew  speaks  of  the  an- 
gel rolling  away  the  stone  and  sitting 
upon  it.  He  had  now  entered  the  se- 
pulchre. Mark  minutely  describes  the 
position,  on  the  right  side ; and 
dress,  a long  Avhite  garment 9 ra- 
ther, a white  rdbe^  the  color  being  a 
radiant  white.  Compare  ch.  9 : 3. 
Luke  (24  : 3,  4)  says,  “ Two  men  stood 
by  them  in  shining  garments.”  So  also 
Mary  Magdalene,  on  her  return,  saw 
two  angels  in  white  sitting,  the  one  at 
the  head  and  the  other  at  the  feet, 
where  the  body  had  lain,  John  20  : 11, 
12.  That  Matthew  and  Mark  mention 
only  one  angel  may  be  satisfactorily 
explained  in  various  ways.  They  may 
speak  only  of  the  one  who  was  the 
speaker  on  this  occasion.  Or,  as  the 
first  one  arose,  the  other  may  have  sud- 
denly appeared  by  his  side  to  confirm 
his  testimony.  But  see  a similar  in- 
stance in  note  on  ch.  5 : 2.  That  Luke 


speaks  of  their  standing,  while  Mark 
speaks  of  the  one  sitting,  may  also  be 
variously  explained.  The  former  does 
not  say  that  they  had  not  been  sitting, 
nor  the  latter  that  they  did  not  after- 
ward stand.  The  word  translated  .sfood 
in  Luke  24 : 4 has  reference,  not  so  much 
to  i\\Q  posture^  as  the  sudde7iness  of  their 
appearing,  and  may  be  translated,  came 
npon  them.,  appeared  suddenly.  Compare 
the  use  of  the  word  in  Luke  2 : 9 ; Acts 
12  : 7.  But  Mark  speaks  of  the  posture 
which  the  angel  may  have  immediately 
taken,  that  of  sitting.,  the  posture  of  one 
imparting  instruction.  Other  possible 
explanations  will  occur  to  the  thought- 
ful reader. 

They  were  affrighted*  Astonish- 
ed, amazed  with  terror  and  awe  at  his 
presence ; not  expecting  to  see  such  a 
vision,  but  to  find  the  body  of  Jesus. 
They  were  afraid  and  bowed  down  their 
faces  to  the  earth,  Luke  24  : 5. 

6.  The  comforting  and  assuring  lan- 
guage of  the  angel  is  vividly  given. 
Ye  seek  Jesus  of  Xazareth9  etc. 
Ye  seek  Jesus  the  Nazarene.,  the  crucified  ; 
which  may  be  taken  as  descriptive  of 
his  humiliation,  as  well  as  his  person. 
He  who  was  a resident  of  the  despised 
city  of  Nazareth,  the  one  who  suffered 
an  ignominious  death  by  crucifixion. 
Then  immediately  follows  the  an- 
nouncement, He  is  risen.  Behold 
the  place9  etc.  The  pZace  was,  doubt- 
less, a cell  in  the  tomb,  like  a berth  or 
shelf,  so  that  the  body  lay  parallel  with 
the  wall.  See  on  ch.  15  : 46.  John  20  : 
12  seems  to  imply  this,  since  Mary  Mag- 
dalene saw  two  angels,  one  at  the  head 
and  the  other  at  the  feet,  where  Jesus 
had  lain.  The  appearance  of  this  par- 
ticular spot,  where  they  laid  the  body, 
would  corroborate  his  testimony.  The 
orderly  arrangement  of  the  grave- 
clothes  showed  that  the  body  had  not 
been  stolen,  but  was  confirmatory  of 
his  resurrection,  John  20  : 6-8. 

7.  His  disciples*  The  apostles  in 


A.D.  30. 


MARK  XVI. 


319 


8 him,  yas  he  said  unto  you.  *And  they  went  out  14.  28;  Mt. 
quickly,  and  fled  from  the  sepulchre ; for  they  trem-  x 8. 
bled  and  were  amazed : ^ neither  said  they  any  thing  * Lk.  24.  9. 
to  any  man  ; for  they  were  afraid. 


particular.  And  Peter,  especially. 
A gracious  message  to  the  ouewho  had 
denied  him,  but  who  had  deeply  and 
truly  repented.  It  would  assure  him 
of  his  Lord’s  forgiveness.  Mark  alone 
mentions  the  name  of  Peter  in  this 
connection,  and  it  accords  with  the  very 
common  supposition  that  tliis  Gospel 
was  written  under  the  direction  of  the 
latter.  How  the  words,  andPetei\  must 
have  been  embalmed  in  his  memory  ! 
Tlie  importance  and  prominence  given 
to  this  appearance  in  Galilee,  and  the 
fact  that  Jesus  did  appear  that  day,  and 
a week  later,  to  his  apostles  and  others, 
at  Jerusalem,  seem  to  indicate  that  the 
appearance  here  foretold  was  that  to 
believers  at  large,  and  recorded  in  1 
Cor.  15  : 6.  Hence,  the  message,  which 
was  to  the  apostles  first  in  particular, 
may  be  regarded  as  through  them  to 
his  whole  discipleship.  Goeth  before 
you  into  Galilee.  He  would  go, 
not  as  on  former  occasions,  joumeijiiH/ 
with  them,  but  as  his  resurrection  body 
could  go;  he  would  be  there  on  their 
return  from  the  Passover,  and  would 
meet  them  gathered  at  the  appointed 
place.  He  did  not,  however,  go  for 
more  than  a week,  till  the  Paschal  fes- 
tival was  over,  and  the  disciples  who 
came  up  to  Jerusalem  were  ready  to  re- 
turn, John  20  : 26.  There  shall  ye 
see  him,  as  he  said  to  you,  on  your 
way  from  the  upper  chamber  to  the 
garden,  ch.  14  : 28.  The  reference  to 
a promise  that  Jesus  had  made  to  them 
in  private  would  be  a token  and  evi- 
dence of  the  truthfulness  of  the  mes- 
sage. Luke  (24  : 6)  says  that  the  angel 
reminded  them  that  Jesus  had  foretold 
his  crucifixion  and  resurrection  ; and 
that  they  remembered  his  words. 

8.  Terrified  and  amazed,  the  women 
flee  from  the  sepulchre.  Went  out 
quickly.  should  be  omitted 

according  to  the  best  manuscripts. 
For  they  trembled  and  Avere 
amazed.  For  trembling  and  amaze- 
ment seized  them.  They  were  in  a state 
of  terror  and  confusion.  And  so  great 
was  their  fear,  that  they  did  not  even 
say  anything  to  any  one  in  their 
flight.  But  Matthew  (28  : 8)  says  that 


“they  departed  quickly  from  the  se- 
pulchre, with  fear  and  great  joy,  and 
did  run  to  bring  the  disciples  word.” 
Tlie  accounts  may  be  used  to  explain 
and  supplement  each  other.  They  fled 
trembling  with  amazement,  possibly 
away  from  the  city  toward  Bethany, 
saying  nothing  to  any  one.  Mark  spe- 
cially notices  this,  as  he  emphasizes  the 
unbelief  and  hesitation  of  the  disciples, 
here  of  the  women  ; then  of  the  disci- 
ples when  they  heard  from  Mary  Mag- 
dalene that  she  had  seen  the  Lord,  ver. 
11 ; and  again  when  the  two,  who  went 
to  Emmaus,  gave  their  testimony,  ver. 
12  ; till  at  length  Jesus  appears  to  the 
eleven,  rebuking  them  for  their  unbe- 
lief. To  return,  the  terrified  women, 
recovering  themselves  a little,  remem- 
ber the  words  of  Jesus  quoted  by  the 
angel  (Luke  24  : 8),  and  also  the  charge 
to  go  and  tell  his  disciples  and  Jesus  of 
iiis  resurrection  and  his  ]>romised  ap- 
pearance in  Galilee.  With  changing 
feelings  they  turn  their  steps  toward 
the  city.  And  now  Jesus  appears  to 
them,  Matt.  28  : 9.  This  dispels  their 
fears,  and  gives  them  utterance.  Be- 
fore his  appearance, /mr  predominated  ; 
after  it,  joy.  Before,  they  are  silent ; 
after,  they  hasten  and  tell  his  disciples. 
Mark,  according  to  his  plan,  suggested 
above,  relates  only  the  former,  omitting 
the  appearance  of  Jesus  to  the  women, 
and  their  going  to  report.  But  Mat- 
thew, briefly  referring  to  all  these,  com- 
bines the  two  states  of  mind,  without 
going  into  details. 

For  any  who  may  not  be  satisfied  with 
the  above  explanation,  it  may  be  added, 
that  it  is  possible  to  refer  these  ac- 
counts to  difi’erent  parties  of  women. 
The  company  may  have  become  sepa- 
rated, and  thus  our  Lord  may  have  ap- 
peared to  one  party,  and  not  to  the 
other.  The  one,  therefore,  with  joy 
report  the  glad  tidings  to  the  disciples  ; 
while  the  other,  not  fully  recovering 
from  their  state  of  terror,  say  nothing 
about  it. 

9-20.  General  remarks  upon  the  ffenu- 
meness  of  this  passage.  Some  high  criti- 
cal authorities  reject  this  whole  ])as- 
sage  as  not  genuine ; others  consider  it  a 


320 


MARK  XVI, 


A.D.  30. 


Jesm  appears  to  Mary  Magdalene  ; then  to  two  disciples  ; 
then  to  the  eleven.  The  last  commission. 

9 NOW  when  Jesus  was  risen  early  the  first  day  of 
the  week,  he  appeared  first  to  Mary  Magdalene,  ^ John  20. 14. 


later  addition  made  in  very  early  times, 
but  having  the  same  claim  to  reception 
and  reverence  as  the  rest  of  the  Gos- 
pel; while  still  others  regard  it  as  an 
original  portion  of  Mark’s  Gospel.  The 
last  view  1 accept  as  the  true  one,  for 
the  following  reasons  : 

First  : External  testimony  is  very 
strong  in  its  favor.  Second  : This  is 
confirmed  by  internal  evidence.  See 
these  reasons  expanded  in  the  Intro- 
ductory Remarks  to  this  Gospel,  pp. 
viii.-xii. 

9-11.  Jesus  appears  to  Mart  Mag- 
dalene. Luke  24  : 9-11 ; John  20  : 
11-18.  John  gives  a full  and  detailed 
account.  Luke  makes  no  reference  to 
this  appearance,  but  relates  the  report 
of  the  women,  among  whom  was  Mary 
Magdalene,  to  the  disciples. 

9!  Now  when  Jesus  was  risen 
early.  Mark  himself  now  records  the 
fact  of  the  resurrection,  Aiid  having 
risen  early.  Before,  he  had  only  re- 
corded the  language  of  the  angel,  “ He 
is  risen,”  ver.  6.  To  make  the  phrase, 
early etc.,  mark  the  time  of  the  ap- 
pearance to  Mary,  rather  than  of  the 
resurrection  of  Jesus,  seems  to  me  un- 
natural, and  a little  forced.  That  he 
appeared  to  her  early  on  that  day  is 
implied  by  the  connection,  and  is  con- 
firmed by  John’s  account.  The  first, 
rather,  on  the  first  day  of  the  week. 
The  original  somewhat  different  from 
ver.  2 would  be  more  intelligible  to 
Roman  or  Gentile  readers.  The  men- 
tion of  the  day  a second  time  (see 
ver.  2)  is  significant,  as  if  to  empha- 
size that  which  ever  after  was  to  be  a 
day  of  days.  It  is  of  the  first  im- 
portance that  w’e  maintain  the  sacred- 
ness of  the  Christian  Sabbath.  Albert 
Barnes  has  truthfully  said  : “There  is 
one  weapon  which  the  enemy  has  em- 
ployed to  destroy  Christianity,  and  to 
drive  it  from  the  world,  which  has 
never  been  employed  but  with  signal 
success.  It  is  the  attempt  to  corrupt 
the  Christian  Sabbath,  to  make  it  a day 
of  festivity,  to  cause  Christians  to  feel 
that  its  sacred  and  rigid  obligation  has 
ceased,  to  induce  them  on  that  day  to 


mingle  in  the  scenes  of  pleasure,  or  the 
exciting  plans  of  ambition,  to  make 
them  feel  that  they  may  pursue  their 
journeys  by  land  and  water,  by  the 
steamboat  and  the  car,  regardless  of 
the  command  of  God,  and  this  has 
done,  and  will  continue  to  do,  what  no 
argument,  no  sophistry,  no  imperial 
power,  has  been  able  to  accomplish. 
The  ‘ Book  of  Sports  ’ did  more  to  de- 
stroy Christianity  than  all  the  ten  per- 
secutions of  the  Roman  emperors,  and 
the  views  of  the  Second  Charles  and 
his  court  about  the  Lord’s  Day  tended 
more  to  drive  religion  from  the  British 
nation  than  all  the  fires  that  were  en- 
kindled by  Mary.  Paris  has  no  Sab- 
bath, and  that  fact  has  done  more  to 
banish  Christianity^  than  all  the  wilting 
of  Voltaire ; and  Vienna  has  no  Sab- 
bath, and  that  fact  does  more  to  anni- 
hilate religion  there  than  ever  did  the 
skepticism  of  Frederick.  Turn  the 
Sabbath  into  a day  of  sports  and  pas- 
times, of  military  reviews,  and  of  pan- 
tomimes and  theatrical  exhibitions, 
and  not  an  infidel  anywhere  would 
care  a farthing  about  the  tomes  of 
Volney  or  Voltaire,  about  the  skepti- 
cism of  Hume,  the  sneers  of  Gibbon, 
or  the  scurrility  of  Paine.” 

He  appeared  first.  Some  takejirs^ 
in  a relative  sense,  meaning,  i\\Q  first  of 
the  three  appearances  which  Mark  here 
records.  But  this  is  wholly  uncalled 
for,  and  is  the  result  of  a supposition 
that  the  appearance  to  the  other  wo- 
men (Matt.  28  : 9,  10)  must  have  pre- 
ceded that  to  Mary  Magdalene.  It  is 
better  to  take  the  word  in  its  most  na- 
tural meaning,  and  to  regard  the  ap- 
pearance here  related  as  absolutely  the 
first  one  of  our  risen  Lord,  which  is  in 
accordance  with  a very  natural  arrange- 
ment of  the  several  appearances  of 
Jesus  on  that  first  day  of  the  week. 
See  author’s  Harmony,  § 191.  Out  of 
whom  he  had  cast  seven  devils. 
This  specification  is  remarkable,  for 
Mary  Magdalene  had  been  mentioned 
but  little  before,  ver.  1.  It  seems  to 
have  some  close  connection  with  this 
first  appearance,  as  a reason  or  ex- 


A.D.  30. 


MAEK  XVI. 


321 


10  ®out  of  whom  he  had  cast  seven  devils.  ^ And  she 
went  and  told  them  that  had  been  with  him,  ® as 

11  they  mourned  and  wept.  ^And  they,  when  they 
had  heard  that  he  was  alive,  and  had  been  seen  of 
her,  believed  not. 

12  After  that  he  appeared  in  another  form  e unto  two 
of  them,  as  they  walked,  and  went  into  the  country. 


' Lk.  8. 2. 
d Lk.  24.  10 ; John 
20. 18. 

• Mt.  9. 15  ; Lk.  24. 
17;  John  16.  5, 
6,  20. 

f Lk.  24. 11. 
g Lk.  24.  13. 


planatory  clause.  The  number  seven 
demons^  indicates,  as  legkni  in  the  Gere- 
sene  demoniac  (ch.  5:9),  a possession 
of  great  malignity.  We  see  a reason 
of  her  great  devotion  to  the  Savior 
(John  20  : 2,  11),  which  was  honored 
with  his  first  appearance  to  her.  She 
Avho  had  been  delivered  from  so  great 
power  of  demons,  with  a heart  filled 
with  gratitude  and  love,  was  peculiarly 
fitted  to  believe  and  welcome  him  who 
came  forth  victorious  over  death  and 
hell.  See  on  ch.  15  : 40. 

From  a comparison  of  John  20  : 3-8, 
it  appears  that  Peter  and  John  arrived 
at  the  sepulchre  about  the  time  that 
the  women  fled,  ver.  8,  and  that  Mary 
Magdalene  folloAved  soon  after.  The 
two  disciples  soon  depart,  leaving 
Mary  standing  at  the  tomb,  weeping. 
Here  she  sees  the  two  angels  sitting 
where  the  body  of  Jesus  had  lain  ; and 
then  turning  about  she  sees  Jesus. 
Immediately  after  this  we  may  suppose 
that  Jesus  appeared  to  the  women 
(Matt.  28  : 9,  10)  returning  to  the  city. 
See  on  ver.  8. 

10.  She  went  and  told  them,  it 

to  those.  She  told  the  disciples  that  she 
had  seen  the  Lord,  and  that  he  had  said, 
“ Go  to  my  brethren  and  say  to  them,  1 
ascend  unto  my  Father  and  your  Fa- 
ther, and  to  my  God  and  your  God,” 
John  20  : 17,  18.  That  had  been 
Avith  him*  Very  expressive,  suggest- 
ing the  idea  of  their  former  close  com- 
munion and  companionship  with  him, 
and  of  their  after  desertion  and  present 
scattered  and  despairing  condition. 

Yet  those  who  reject  this  whole  pas- 
sage, instance  this  expression  as  “fo- 
reign to  this  Gospel,”  and  think  that 
Mark  would  have  used  the  word  disci- 
ples. But  the  expression,  “those  with 
him,”  is  not  unusual  with  Mark  (ch. 
1 : 36  ; 2 : 25 ; 5 : 40),  and  was  appro- 
priate before  his  betrayal.  And  the  full 
expression,  to  those  who  had  been  loith 
him,  was  necessary,  if  used  at  all,  and 
equally  appropriate,  on  the  morning  of 


his  resurrection.  As  they  mourned 
and  wept*  One  of  the  life-like 
strokes  of  Mark.  They  were  over- 
whelmed with  grief.  They  thought 
their  loss  irreparable.  Hope  and  faith 
were  eclipsed. 

11.  Believed  not*  That  the  dis- 
ciples disbelieved  Mary  Magdalene, 
shows  how  completely  they  had  given 
way  to  despair;  and  that,  notwith- 
standing Jesus  had  foretold  his  resur- 
rection, they  did  not  expect  it.  Luke 
says  (24  : li),  “Their  words,”  that  is, 
of  Mary  Magdalene  and  the  other  wo- 
men, “ seemed  to  them  as  idle  tales.” 

12,  13.  Jesus  appears  to  two  on 
THEIR  WAY  TO  Emmaus.  Luke  24  : 
13-35,  where  is  found  the  detailed  ac- 
count. 

12.  After  that;  his  first  appearance 
to  Mary  Magdalene  ; when,  is  not  here 
stated.  From  Luke  (24  : 13,  29)  we 
learn  that  it  was  on  the  afternoon  of 
the  day  of  his  resurrection.  He  ap- 
peared ill  another  form;  from 
what  they  had  before  seen  him.  His 
appearance  was  in  some  way  changed. 
Compare  John  20  : 14-16  ; 21 : 4.  Luke 
states  (24  : 16)  that  “ their  eyes  were 
holden  that  they  should  not  know  him  ” 
— their  eyes  were  kept  from  exercising 
their  full  power  of  recognition.  The 
two  evangelists  state  two  sides  of  the 
incident : Jesus  exercised  his  power 
over  his  own  appearance,  and  also  over 
their  perception.  The  change  in  his 
appearance  was  not  so  great  but  that 
they  would  have  known  him  if  their 
eyes  had  not  been  holden.  But  Luke 
had  occasion,  and  Mark  no  occasion,  to 
speak  of  the  latter  fact.  Two  of 
them  ; not  of  the  apostles  (Luke  24  : 
33),  but  of  the  disciples  in  the*  wider 
sense.  The  name  of  one  of  them  was 
Cleopas,  Luke  24  : 18.  The  most  an- 
cient tradition  is  that  they  were  of  the 
seventy.  In  the  midst  of  great  brevity 
the  characteristic  specifications  of  Mark 
are  noticeable,  “ in  another  form  ; ” as 
they  walked,  and  went  (going) 


822 


MARK  XVI. 


A.D.  30, 


13  And  they  went  and  told  it  unto  the  residue:  neither 
believed  they  them. 

14  ^ Afterward  he  appeared  unto  the  eleven  as  they  ^ Lk.  24. 36 ; John 
sat  at  meat,  and  upbraided  them  with  their  unbe- 

lief  and  hardness  of  heart,  because  they  believed  not 
them  which  had  seen  him  after  he  was  risen. 


into  the  country.  Compare  the  last 
clause  with  similar  ones  in  this  Gospel, 
ch.  5 : 14 ; 6 : 86,  56  ; 13  : 16 ; 15  : 21. 
They  were  going  to  Emmaus,  Luke 
24  : 13. 

13.  To  the  residue.  To  the  rest^ 
those  disciples  who  remained  in  Jeru- 
salem, especially  the  eleven,  Luke  24  : 
83.  Neither  believed  they  them. 
Not  only  did  they  disbelieve  Mary 
Magdalene,  but  also  these  two  wit- 
nesses. From  Luke  24  : 34  we  learn 
that  our  Lord  had  appeared  to  Peter 
that  afternoon,  while  these  two  disci- 
ples had  been  away  to  Emmaus,  1 Cor. 
15  : 5.  And  here  we  meet  with  an  ap- 
parent discrepancy  between  these  two 
accounts.  According  to  Luke  the  dis- 
ciples believed  Peter,  that  Jesus  had 
risen  ; but  according  to  Mark  they  be- 
lieved not  the  two  who  had  returned 
from  Emmaus.  This  may  be  explain- 
ed: (1.)  Some  believed,  for  example, 
John  (John  20:8);  others,  like  Thomas, 
would  not  credit  the  report,  but  must 
have  an  ocular  demonstration.  (2.)  Or, 
they  were  in  that  state  of  mind,  not  at 
all  unnatural,  in  which  they  both  be- 
lieved and  disbelieved.  They  were 
ready  to  tell  whatever  was  remarkable 
within  their  own  knowledge,  but  equal- 
ly ready  to  discredit  what  others  told 
to  them. 

Or  (3),  Peter,  John  and  some  others, 
believing  that  Jesus  had  risen,  an- 
nounced the  fact  to  the  two  disciples, 
the  rest  giving  assent  by  their  silence ; 
but  when  the  two  relate  how  Jesus  had 
been  with  them,  and  was  known  by  the 
breaking  of  bread  at  Emmaus,  they 
are  tilled  with  incredulity.  They  can- 
not conceive,  it  may  be,  how  he  should 
be  here  and  there,  and  vanish  from 
their  sight  ;Ahey  doubt,  think  it  may 
have  been  an  apparition,  and  thus  most 
of  those  present  believed  them  not, 
and  were  prepared  to  suppose  Jesus  a 
spirit  when  he  appeared  soon  after, 
Luke  24 : 37.  This  explanation  I think 
the  best.  The  design  of  Mark  is  to 
make  prominent  their  slowness  to  be- 
lieve. The  apostles  were  far  from  be- 


ing credulous.  But  this  unbelief  was 
of  short  duration,  Luke  24  : 36-39. 

14-18.  Jesus  appears  to  the  apos- 
tles. The  last  commission.  Matt.  28  : 
16-20 ; Luke  24  : 29-49 ; John  20  : 19-29. 

14.  Afterward.  Literally,  late7\  and 
as  an  adverb  well  expressed  by  After- 
ward. There  is  a relation  between  the 

first  to  Mary  Magdalene”  (ver.  9), 
“after  that”  (ver.  12),  and  “after- 
ward” of  this  verse.  Mark  in  his  nar- 
rative traces  briefly  the  way  by  which 
Jesus  brought  the  evidences  of  his  re- 
surrection to  his  apostles : 

First  by  Mary  Magdalene.  Matthew 
notices  also  by  the  other  women.  After 
this  by  two  disciples,  possibly  of  the 
seventy.  At  length,  afterward,  he  ap- 
pears to  the  apostles  themselves.  The 
women  who  had  showed  such  devotion 
at  the  cross  and  sepulchre  are  honored 
with  his  first  appearances.  But  the 
apostles,  who  had  acted  so  unworthy  of 
constant  attendants  and  of  their  cho- 
sen and  near  relationship,  are  favored 
last.  Jesus,  too,  would  teach  them  the 
importance  of  believing  upon  evidence. 
Compare  John  20:  29. 

Appeared  unto  the  eleven, 
themselves.  This  was  probably  on  the 
evening  after  our  Lord’s  resurrection, 
Luke  24  : 13,  29,  33, 36  and  John  20  : 19. 
The  unbelief  of  the  apostles  mentioned 
here  accords  better  with  this  appear- 
ance (Luke  24  : 37-42)  than  with  that  a 
week  later,  John  20  : 26.  Although 
Thomas  was  absent  (John  20  : 24),  they 
are  styled  the  eleve^i  from  their  number 
as  a body.  Compare  1 Cor.  15  : 5, 
where  Paul  speaks  of  them  as  “the 
twelve  ” from  their  original  number. 
As  they  sat  at  meat.  As  they  re- 
clined at  table  according  to  the  Jewish 
custom  at  meals.  See  on  ch.  2 : 15. 

Upbraided  . . . their  un- 

belief. Chided,  or  sharply  rebuked 
their  want  of  faith  respecting  his  resur- 
rection. Hardness  of  heart.  That 
obstinacy,  that  perversity  of  heart  at- 
tending unbelief.  Mark  gives  special 
prominence  to  their  unbelief.  Luke 
(24  : 38)  gives  but  a glimpse  of  it.  Be- 


A.D.  30, 


MARK  XVI, 


323 


15  * And  he  said  unto  them,  Go  ye  into  all  the  world,  * Mt.  28. 19 ; John . 

’ ^ ’ 15.  16;  Col.  1.23. 


cause  they  believed  not,  etc.  The 
special  ground  of  our  Lord’s  rebuke, 
and  the  special  direction  of  tlie  apos- 
tles’ unbelief.  They  disbelieved  credi- 
ble testimony,  not  only  of  one,  but  of 
several  witnesses.  Thomas  is  generally 
spoken  of  as  the  doubting  disciple, 
John  20  : 24.  But  the  rest  of  the  eleven 
had  the  same  unbelief  in  kind,  though 
probably  not  so  great  in  degree. 

15.  And  he  said  to  them.  At 
that  time  when  he  tirst  appeared  to  the 
apostles  and  others  with  them  (Luke 
24  : 33) ; or  more  probably,  at  a later 
appearance  in  Galilee  (Matt.  28  : 16-20), 
when  he  was  seen  by  over  five  hundred 
brethren,  1 Cor.  15  : 6.  In  his  great 
brevity  Mark  records  our  Lord’s  re- 
buke, commission  to  the  disciples,  his 
ascension,  and  their  going  forth  to 
preach  after  the  day  of  Pentecost,  as  if 
they  were  immediately  connected  to- 
gether in  time.  A comparison  of  the 
other  Gospels  shows  that  he  observes 
the  chronological  sequence  of  events, 
but  at  a single  glance  touches  several 
important  points  of  evangelical  his- 
tory. A separation  therefore  between 
this  and  the  preceding  verse  cannot  be 
regarded  as  either  severe  or  arbitrary. 
The  command  of  Jesus,  which  imme- 
diately follows,  harmonizes  beautifully 
as  a part  of  the  last  commission. 
First  of  all,  Jesus  declares  that  all 
power  is  given  him  in  heaven  and  on 
earth.  Matt.  28  : 18.  This  prepares  the 
way  for  the  command  to  preach  the 
gospel  to  every  creature,  with  the  effect 
of  believing  and  not  believing  (this  and 
the  next  verse).  Then  he  encourages 
them  with  the  signs  that  shall  attend 
them,  vers.  17, 18.  And  finally,  in  view  of 
all  this,  he  says  (Matt.  28  : 19,  20),  “ Go 
ye  therefore,  and  teach  all  nations,  bap- 
tizing them,”  etc.,  “and  lo  lam  with 
you  alway,  even  to  the  end  of  the 
world.”  It  was  fitting  also  that  this 
great  last  commission  should  be  pub- 
licly given  and  near  the  time  of  his  as- 
cension. When  so  fitting  as  at  that 
gathering  which  Jesus  himself  had  ap- 
ointed  in  Galilee,  and  when  over  live 
undred  were  assembled  together  ? That 
no  reference  is  made  to  any  but  the  ele- 
ven, arises  from  the  brevity  of  the  ac- 
count, and  from  the  fact  that  the  apos- 
tles were  to  be  the  witnesses  of  Christ’s 


resurrection  and  first  builders  of  the 
church. 

All  the  world.  Not  merely  the 
land  of  Israel,  but  every  part  of  the 
habitable  globe.  The  words  “all  na- 
tions” are  similar,  in  Matt.  28  : 19. 
Preach  the  gospel,  the  good  news^ 
or  glad  tidings  of  salvation.  Preach 
the  gospel  without  the  addition  ‘ of  the 
kingdom’  (Matthew),  or  ‘of  God’ 
(Luke),  is  in  Mark’s  manner  (see  ch.  1 : 
15  ; 13  : 10).” — Alford.  Every  crea- 
ture, to  every  intelligent  inhabitant 
of  “all  the  world;”  to  all  mankind. 
There  is  no  necessity  of  extending  the 
meaning  of  creature  or  creation  to  every 
created  thing,  for  the  gospel  is  only  in^ 
tended  for  the  human  creation.  Its  in- 
fluence indeed  extends  to  the  whole 
creation  (Rom.  8 ; 19-23),  but  unintel- 
ligent and  inanimate  creatures  can 
neither  hear  nor  receive  it ; and  it  can- 
not be  said,  in  any  proper  sense,  to  be 
preached  to  them.  Or  to  express  our- 
selves differently  : The  most  natural 
sense  of  the  passage  limits  the  mean- 
ing of  cy'eature  to  man.  “The  ‘crea- 
ture’ is  therefore  put  for  humanity, 
but  only  in  so  far  as  humanity  is  the 
flower  of  the  whole  creation.”— Olshau- 
SEN.  “By  these  words  the  missionary 
work  is  bound  upon  the  church  through 
all  ages,  till  every  part  of  the  earth  shall 
have  been  evangelized.” — Alford. 

The  restriction  in  Matt.  10  : 5 was 
now  removed.  Beginning  at  Jerusa- 
lem, they  were  to  preach  the  gospel  in 
Judea,  in  Samaria,  and  unto  the  utter- 
most parts  of  the  earth,  Luke  24  :47; 
Acts  8 : 1.  How,  then,  did  the  apos- 
tles have  any  doubt  in  regard  to  going 
to  the  Gentiles  with  the  gospel,  and  re- 
ceiving them  into  the  church  ? Acts 
10  : 28i.  Their  doubt  was  probably  not 
in  regard  to  the  fact,  but  the  way  in 
which  it  should  be  accomplished. 
They  were  doubtless  in  much  darkness 
about  it,  awaiting  further  develop- 
ments and  the  guidance  of  the  Spirit. 
They  most  probably  expected  the  gos- 
pel would  be  preached  to  the  Gentiles 
as  they  became  proselytes  to  Israel, 
and  were  circumcised.  Acts  2 : 10  ; 11  : 
3.  Hence  th^  began  to  preach  the 
gospel  to  the  Jews  among  all  nations. 
Acts  11  : 19.  The  spiritual  nature  of 
Christ’s  kingdom  is  here  seen,  that 


324 


MARK  XVI. 


A.D.  30. 


16  and  preach  the  gospel  to  every  creature,  i He  that 
believeth  and  is  baptized  shall  be  saved;  but  he 


j Ac.  2.  38;  16.  30; 
Rom.  10.  9 ; 1 
Pet.  3.  21. 


Christ  commands  them  to  use  the 
sword  of  the  Spirit,  which  is  the  word 
of  God,  leaving  each  one  to  the  free 
exercise  of  his  will. 

16.  The  preaching  of  the  gospel  im- 
poses duties  and  responsibilities  upon 
those  who  hear,  and  will  be  attended 
with  opposite  results,  according  as  it 
shall  be  accepted  or  rejected.  He 
that  believeth  ; receiveth  the  gospel 
as  true  and  believeth  with  the  heart, 
Rom.  10  : 10 ; accepts  the  gospel  and 
in  his  feelings  and  conduct  treats  it  as 
true.  Believing  is  not  a mere  passive 
exercise,  a bare  assent,  nor  an  intellec- 
tual belief,  but  an  active  exercise  of 
the  whole  soul,  including  both  mind 
and  heart.  And  is  baptized;  ex- 
pressing his  belief  in  the  gospel  by  this 
act  of  obedience  to  Christ.  Notice  the 
divine  order : Preach  ; believe  ; be  bap- 
tized. Baptism  naturally  follows  faith, 
as  a symbol  of  death  to  the  world  and 
life  to  God  (Rom.  6 : 4),  a profession  of 
discipleship,  a putting  on  Christ  (Gal. 
3 : 27),  and  as  the  entrance  to  the  fel- 
lowship of  a visible  church.  Acts  2 : 41, 
42.  On  the  meaning  of  the  word,  see 
on  ch.  1 : 4.  Baptism  is  essential  to 
obedience,  and  immersion  is  essential 
to  baptism.  See  Remark  17.  “Faith 
must  precede  baptism,  as  these  words 
of  Christ,  and  Scripture  examples 
show ; and  such  as  have  it,  ought  to 
make  a profession  of  it,  and  be  bap- 
tized ; and  in  which  way  it  is  that  faith 
discovers  itself,  and  works  by  love  to 
Christ;  namely,  in  observing  his  com- 
mands, and  this  among  the  rest.” — 
John  Gill.  “ Paedo-baptism  is  cer- 
tainly not  apostolic.”  — Olsha.usen. 
Faith  before  baptism,  and  baptism 
upon  faith,  are  taught  also  by  the  last 
commission  in  Matthew  (28  : 19),  Dis- 
ciple all  nations^  baptizing  them^  etc.  ; 
and  by  the  uniform  example  of  the 
early  disciples  in  preaching  the  gospel 
and  immediately  baptizing  those  that 
believed.  Such  passages  as  Acts  2 ; 
37-41 ; 8 : 12,  34-39;  16  : 30-33,  are  the 
best  comments  on  the  intimate  relation 
of  faith  and  baptism.  No  instance  can 
be  found  in  the  New  Testament  of  bap- 
tizing before  professed  faith.  Neither 
is  there  any  instance,  expressed  or  im- 
plied, of  an  infant  baptized  upon  the 
faith  of  its  parent.  Nor  is  there  an  in- 


stance of  partaking  of  the  Lord’s  Sup- 
per or  performing  any  act  as  a church 
member  between  faith  and  baptism. 

Shall  be  saved;  from  the  practice 
and  consequences  of  sin,  and  to  the 
practice  of  holiness  with  all  its  glori- 
ous results  on  earth  and  in  heaven. 
Salvation  has  both  its  negative  and  its 
positive  side,  freedom  from  sin  and  con- 
formity to  Christ.  He  that  believ- 
eth not,  with  all  the  heart,  so  as  to 
love  and  obey  Christ.  Notice  that  it  is 
not  added,  ‘and  is  not  baptized.’ 
Baptized  or  unbaptized  he  shall  perish, 
if  he  believes  not,  rejects  the  gospel  in 
heart  and  life.  Unbelievers  would  of 
course  be  unbaptized,  and  if  any,  like 
Simon  Magus,  should  receive  the  ordi- 
nance without  true  faith,  unbelief 
would  be  their  ruin,  Acts  8 : 21.  Sha  11 
be  damned*  Rather,  Shall  becondemn- 
ed^  by  the  righteous  judgment  of  God, 
to  perish.  They  shall  be  “ left  in  the 
love  and  practice  of  sin  through  time, 
and  be  miserable  to  eternity.” 

The  language  of  the  last  commission 
implies  that  tliis  was  not  the  institution 
of  the  ordinance.  It  was  the  extending 
to  all  nations  the  preaching  of  the  gos- 
pel, baptism,  and  the  observance  of 
Christ’s  commands.  As  well  might  it 
be  said  that  here  began  gospel  preach- 
ing, as  that  gospel  baptism  here  had 
its  origin  or  beginning.  Baptism,  as  a 
gospel  ordinance,  was  instituted  by 
John  at  the  dawn  of  the  new  dispensa- 
tion, ch.  1 : 1-5;  Matt.  11  : 12,  13. 
Jesus  submitted  to  it  as  a gospel  ordi- 
nance, and  as  an  example.  Matt.  3 : 15 ; 
the  three  persons  of  the  Godhead  were 
present  to  sanction  it ; pointing  also  to 
the  fact  that,  after  Christ  had  arisen 
and  ascended,  and  the  Holy  Spirit  had 
come,  believers  should  be  baptized,  in 
reference  to  the  name  of  the  triune 
God,  into  an  open  allegiance  and  sub- 
jection to  him.  After  the  baptism  of 
Jesus,  his  disciples  baptized  under  his 
direction,  John  4 : 1,  2.  And  now  as 
he  is  about  to  leave  the  world  and  to 
send  the  Holy  Spirit,  which  would 
complete  a full  manifestation  of  the 
Trinity,  he  enjoins  upon  his  disciples 
the  complete  formula  which  would  cor- 
respond to  the  completeness  of  reveal- 
ed truth  and  to  the  full  organization  of 
his  churches.  Baptism,  administered 


A.D.  30. 


MARK  XVI, 


325 


17  that  believeth  not  shall  be  damned.  And  these 
signs  shall  follow  them  that  believe ; ^ In  my  name 
shall  they  cast  out  devils;  Hhey  shall  speak  with 

18  new  tongues;  “they  shall  take  up  serpents;  and  if 
they  drink  any  deadly  thing,  it  shall  not  hurt  them- 
“ they  shall  lay  hands  on  the  sick,  and  they  shall  re- 
cover. 


k Ac,  5.  Ifi ; 8.  7 ; 

16.  18;  19.  12. 

» Ac.  2.  4 ; 10.  46 ; 
19.  6 ; 1 Cor.  12. 
10. 

Ac.  28.  5. 

" Ac.  5.  15,  16  ; 9. 

17,  34,  40,  41 ; 28. 
8,  9. 


by  John,  in  view  of  the  coming  Mes- 
siah, or  by  the  disciples  of  Jesus  in  his 
name  as  the  Messiah,  was  valid,  as  it 
corresponded  to  the  revelations  of  truth 
and  to  the  development  of  Christ’s 
kingdom.  But  after  the  full  manifes- 
tation of  the  Sou,  and  of  the  Holy 
Spirit,  baptism,  to  be  valid,  must  be 
administered  in  the  name  of  the  Fa- 
ther and  of  the  Son  and  of  the  Holy 
Spirit. 

17.  These  signs,  as  proofs  of  the 
gospel.  See  general  remarks  on  Mira- 
cles, ch.  1 : 21-28.  Shall  follow 
them  9 ahall  accompany  them  and  be 
done  by  them.  That  believe;  that 
have  believed.  Notice  how  the  faith 
of  believers  is  made  prominent  in  the 
words  of  Jesus  at  the  end  of  this  chap- 
ter, even  as  the  unbelief  of  the  apos- 
tles was  made  prominent  at  the  begin- 
ning. The  promise  has  reference  to 
believers  generally  in  the  planting  and 
early  extension  of  Christianity  in  the 
world.  “Jesus  does  not  mean  that 
each  of  these  signs  should  manifest 
itself  with  each  believer,  but  this  mira- 
cle with  one,  and  that  with  another.” — 
Meyer.  Nor  does  it  necessarily  mean 
that  every  believer  should  perform 
miracles.  The  promise  is  general,  and, 
during  the  first  age  of  Christianity,  it 
found  its  fulfillment  in  the  miraculous 
gifts  which  were  exercised  by  persons 
from  every  class  of  believers,  Acts  2:4; 
10 : 36  ; 1 Cor.  12  : 4r-ll.  How  long  these 
signs  were  continued  with  the  early 
Christians,  cannot  be  determined. 
They  were  probably  withdrawn  gradu- 
ally soon  after  apostolic  days.  They 
were  important  and  necessary  as  proofs 
of  a new  revelation  from  God.  But 
when  they  had  served  this  end  their 
continuance  was  no  longer  necessary. 
They  still  exist,  however,  as  facts  of 
history,  and  thus  have  their  place 
among  the  evidences  of  the  truth  of 
Christianity. 

In  my  name*  In  all  that  my  name 
imports  and  represents,  as  revealed  in 
the  gospel ; not  in  your  own,  but  in  my 


divine  authority,  and  in  faith  relying 
solely  on  my  divine  power,  Acts  3 : 6. 
The  use  of  his  name  without  faith 
would  avail  nothing.  Acts  19  : 13-16. 
Cast  out  devils,  demons^  ch.  1 : 34. 
See  the  fulfillment  of  this  in  Acts  5 : 16 ; 
8 : 7 ; 16  : 18.  Such  exhibitions  of 
power  over  the  agents  of  the  devil  and 
the  kingdom  of  darkness,  were  eviden- 
ces of  Christ’s  victory  over  Satan  and 
his  hosts,  and  pledges  of  the  ultimate 
success  of  his  kingdom  over  the 
mightiest  of  his  foes.  They  are  justly 
placed  first  among  the  signs  which 
should  accompany  his  followers.  New 
tongues*  In  languages  before  un- 
known to  them.  JVew  is  emphatic. 
They  should  exercise  a strange  and 
wonderful  power.  The  miraculous 
manifestation  of  the  power  and  pre- 
sence of  the  Holy  Spirit,  is  fittingly 
placed  second  on  the  list.  It  was  a 
sign  to  unbelievers,  1 Cor.  14  ; 22.  For 
the  fulfillment  of  this,  see  Acts  2:4: 
10  : 46  ; 19  : 6. 

18.  Take  up  serpents,  poisonous 
reptiles,  without  injury.  Fulfilled  in 
Paul’s  experience.  Acts  28  : 2-5.  Giv- 
ing the  Greek  verb  the  meaning  of 
driving  forth  and  exterminating,  and 
applying  the  promise  to  such  legends 
as  that  of  expelling  of  noxious  animals 
by  St.  Patrick  from  Ireland,  is  unna- 
tural, and  partakes  of  Popish  super- 
stition, rather  than  of  sound  exegesis. 
* The  taking  up  of  serpents  ’ imme- 
diately before  ‘drinking  any  deadly 
thing,’  naturally  point  to  a personal 
deliverance  through  the  power  of  God. 
Any  deadly  thing*  Any  mortal 
poison.  No  instance  of  this  is  given 
in  the  Acts ; but  it  doubtless  occurred, 
as  poisoning  was  very  common  at  that 
period.  The  legends  of  John  and  also 
Barnabas  drinking  poison  without  in- 
jury, though  uncertain  and  unreliable, 
may,  notwithstanding,  be  suggestive  of 
similar  experiences  among  some  early 
Christians.  Lay  hand.s  on  the 
sick,  etc..  Acts  28  : 8,  9.  Compare 
Acts  5 : 12-16 ; 9 : 17 ; James  5 : 14. 


326 


MAKE  XVI. 


A.D.  30. 


The  ascension  ; success  of  the  gospel, 

19  So  then  after  the  Lord  had  spoken  unto  them,  he 
was  ® received  up  into  heaven,  and  sat  on  the  right 
hand  of  God. 

20  And  they  went  forth,  and  preached  every  where, 
the  Lord  working  with  them,,  p and  confirming  the 
word  with  signs  following.  Amen. 


oPs.  110.  1;  Ac. 
7.  55. 


p Ac.  5.  12 ; 14.  3 ; 
Ro.  15. 19;lCor. 
2, 4,5;Heb.  2. 4. 


How  completely  this  was  fulfilled  is 
shown  l)y  the  fact  that  even  the  dead 
were  raised  to  life,  as  Tabitha  by  Peter 
(Acts  9 : 40),  and  Eutychus  by  Paul, 
Acts  20  : 10-12.  “Jesus  Christ  per- 
formed more  than  he  promised.” — 
Bengel. 

19,  20.  The  Ascension.  Preaching 
EVERYWHERE  THE  GOSPEL.  Luke  24  : 
50-53 ; Acts  1 : 9-12.  What  is  here  so 
briefly  stated  by  Mark,  is  fully  related 
by  Luke  in  his  Gospel,  and  in  the  Acts 
of  the  Apostles. 

19.  The  Lord.  Those  who  regard 
the  last  twelve  verses  of  this  chapter  as 
written  by  a later  liand,  say  that  the 
title,  the  Lord,,  applied  to  Christ  in  this 
and  the  next  verse,  is  foreign  to  the 
diction  of  Mark.  But  it  is  not  at  all 
unnatural  or  strange.  The  title  was 
peculiarly  appropriate  in  the  account 
of  Jesus  after  the  resurrection.  It  was 
fitting  to  speak  of  him  as  absolutely 
the  Lord,,  when  relating  his  ascension 
to  heaven,  and  his  carrying  forward  his 
kingdom  through  his  disciples.  It  was 
fitting  too  to  close  the  Gospel  thus, 
which  begins  with  announcing  Jesus  as 
“the  Son  of  God,’’  and  witli  the  pro- 
phecy, “ Prepare  the  way  of  the  Lord.” 
Compare  a similar  use  of  the  title  in 
Matt.  28  : 6,  after  the  resurrection. 
After  the  Lord  had  spoken  to 
them,  the  last  commission  and  the  in- 
struction, of  which  we  have  a brief 
summary  in  the  preceding  verses.  Our 
Lord  was  on  earth  with  his  disciples 
forty  days  before  his  ascension,  Acts  1 : 
3.  Was  received  up  into  heaven. 
Taken  up.  While  he  blessed  them, 
Luke  24: 51.  He  was  borne  up  and  a 
cloud  received  him  out  of  sight  (Acts 
1 : 9),  into  the  presence  of  the  Father, 
Acts  1 : 11 ; John  20  : 17.  This  decides 
nothing  respecting  the  locality  of 
heaven.  The  direction  that  Jesus  went 
was  upward,  and  heaven  is  naturally 
and  morally  conceived  as  above  us. 
Wherever  heaven  is,  it  is  away  from 
this  earth ; and  away  from  this  earth  is 


up.  The  verb  in  the  original  may  also 
suggest  the  additional  idea,  that  Jesus 
was  taken  up  again  from  whence  he 
came,  Phil.  2 : 6.  Sat  on  the  right 
hand  of  God.  Rather,  Sat  down  on,, 
etc.  Denotes  a position  of  great  exal- 
tation and  honor.  Acts  2 : 33  ; Phil.  2 : 
10.  He  sat  down  as  a king  on  his 
throne,  and  from  thence  he  exercises 
his  Messianic  and  royal  power.  The 
place  of  the  ascension  was  the  Mount 
of  Olives  near  Bethany,  Luke  24  : 50 ; 
Acts  1 : 12. 

20.  And  they  went  forth.  The 

apostles,  whose  unbelief  is  specially  re- 
lated in  this  chapter,  and  who  witness- 
ed his  ascension  (Acts  1 : 2-4),  now  be- 
lieving and  now  obedient.  Preached 
everywhere ; in  all  parts  of  the 
known  world,  Rom.  10  : 18.  The  book 
of  the  Acts  is  here  compressed  into  a 
single  verse.  The  Lord,  ascended 
and  exalted  (see  preceding  verse), 
working  with  them.  Thus  fulfill- 
ing his  promise,  “ Lo,  I am  with  you 
alway,  unto  the  end  of  the  world,” 
Matt.  28  : 20.  He  co-operated  with 
them;  brought  his  divine  power  into 
co-operation  with  their  human  agency, 
1 Cor.  3 : 9 ; 2 Cor.  6:1;  Eph.  1 : 19. 
He  worked  with  them  by  his  Spirit, 
giving  them  unparalleled  success.  And 
confirming  the  word,  which  they 
preached,  with  signs  following; 
the  special  miracles  which  had  been 
promised  in  vers.  17,  18,  accompanied 
them.  A grand  conclusion  of  a Gospel 
which  specially  records  the  deeds  of 
Christ : Jesus  exalted,  the  Lord,  the 
Mighty  Worker  still  with  his  people. 
Amen.  So  let  it  be  and  so  it  shall  be. 
The  word,  however,  should  be  omitted, 
according  to  the  highest  critical  autho- 
rities. It  was  added  by  copyists. 

Remarks. 

1.  The  women  early  at  the  sepulchre, 
patterns  of  love  and  devotion  to  Jesus, 
vers.  1,  2 ; Sol.  Song  8 : 6,  7. 


A.D.  30. 


MARK  XVI. 


827 


2.  On  the  first  day  of  the  week  we 
seek  not  a dead,  but  a risen  and  living 
Christ,  vers.  2,  9;  Ps.  118  : 24;  Heb. 
4 : 14-16  ; 12  : 2 ; Rev.  1 : 10. 

3.  The  stone  at  the  door  of  the  se- 
pulchre illustrates  many  hindrances  in 
the  Christian  life.  Men" often  make  for 
themselves  unnecessary  anxiety.  The 
difficulties  they  fear  often  disappear 
before  they  reach  them,  vers.  3,  4 ; 
Num.  14  : 2 and  Josh.  5 ; 20. 

4.  Seekers  of  Jesus  have  no  reason  to 
be  afraid  of  angels,  who  are  ministering 
spirits  to  the  righteous,  vers.  5,  6 ; Heb. 

I : 14. 

5.  “If  we  look  with  believing  eyes 
into  Christ’s  grave,  all  our  anxiety  falls 
into  it ; for  Christ’s  resurrection  is  our 
resurrection.” — Starke.  Ver.  6;  Col. 
3 ; 1-4. 

6.  The  empty  grave  of  Jesus  teaches 
his  Messiahship,  his  death  and  resur- 
rection, his  humiliation  and  exaltation, 
the  atonement  fully  made,  and  the  sal- 
vation of  believers  sure.  The  believer 
should  not,  therefore,  fear  the  grave, 
ver.  6 ; 1 Cor.  15  : 55-57. 

7.  How  compassionate  is  Jesus  to- 
ward his  fallen  yet  penitent  disciples  ! 
He  sends  a special  message  to  Peter, 
who  had  denied  him,  and  afterward 
wept  bitterly,  ver.  7 ; Heb.  5:2;  Mic. 
7 : 17,  18. 

8.  As  all  the  previous  appearances  to 
the  disciples  were  preparatory  to  the 
grand  appearance  to  the  collective  body 
of  disciples  in  Galilee,  so  are  all  of  the 
manifestations  of  grace  preparatory  to 
the  great  gathering  of  all  believers  at 
last  in  glory,  ver.  7 ; 1 Cor.  15  : 24-28. 

9.  Untimely  and  unbecoming  fear 
often  hinders  the  performance  of  duty, 
ver.  8 ; Matt.  25  : 25. 

10.  As  woman  was  first  to  sin,  so  wo- 
man was  first  to  seek  and  find  a risen 
Savior,  ver.  9 ; Gen.  3 : 6 ; 1 Tim.  2 : 14  ; 
Luke  7 : 47. 

11.  How  unbelieving  the  human 
heart,  and  how  kind  the  treatment  of 
Jesus  toward  his  unbelieving  disciples  ! 
Vers.  10-14;  Matt.  12  : 20;  14  : 31 ; 
John  20  : 27. 

12.  How  strong  and  many  the  evi- 
dences of  Christ’s  resurrection  ! No- 
thing but  obstinate  unbelief  can  reject 
it,  vers.  9-14 ; 1 Cor.  15  : 3-8. 

13.  It  is  a great  sin  to  reject  compe- 
tent evidence  in  religious  matters,  ver. 
14 ; John  12  : 37-40 ; Acts  7 : 31  ; Heb. 

II  : 6. 

14.  The  grand  mission  of  Christ’s  dis- 


ciples is  to  convert  the  world.  Each 
should  in  some  way  labor  for  this  end, 
ver.  15  ; Matt.  5 : 16 ; Acts  1:8;  8:4. 

15.  Salvation  through  Christ  is  offer- 
ed freely  to  all,  ver.  15  ; John  3 : 16  ; 
Rev.  22  : 17. 

16.  A practical  faith  is  absolutely  ne- 
cessary to  salvation.  Christ  must  be 
believed  and  obeyed,  ver.  16;  John  8 : 
‘M ; James  1 : 17,  18  ; Acts  16  : 31 ; 2 
Thess.  1 : 8. 

17.  How  important  is  baptism  ! The 
great  importance  that  our  Savior  at- 
tached to  baptism  is  manifest  not  only 
by  the  fact  that  he  himself  was  bap- 
tized in  the  Jordan,  and  that  his  disci- 
ples baptized  more  disciples  than  John 
(John  4 : 1),  but  also  that  he  included 
baptism  in  his  last  commission,  placing 
it  immediately  after  believing : “ He 
that  believeth  and  is  baptized  shall  be 
saved.”  Had  not  Jesus  considered  it 
of  great  importance  he  would  not  have 
given  it  such  a position.  But  that  he 
considered  faith  of  greater  importance 
is  evident,  both  from  his  demanding 
faith  first,  and  also  by  referring  only  to 
faith  in  the  last  sentence  of  his  com- 
mand : “He  that  believeth  not  shall  be 
damned.”  He  thus  intimated  that  bap- 
tism alone  could  not  save,  that  outward 
religion  would  be  unavailing  without  in- 
ward piety.  How  closely  baptism  may 
be  connected  with  the  salvation  of  cer- 
tain individuals  no  one  can  certainly 
decide.  As  an  act  of  obedience,  as  a 
way  of  confessing  Christ,  as  a proof  of 
love  to  him,  we  conceive  it  to  be  closely 
connected  with  salvation.  Let  no  one 
carelessly  or  recklessly  disregard  it.  I 
can  therefore  adopt  the  sentiment  of 
Rev.  Albert  Barnes  : “ It  is  worthy  of 
remark  that  Jesus  has  made  baptism  of 
so  much  importance.  He  did  not  say, 
indeed,  that  a man  could  not  be  saved 
without  baptism,  but  he  has  strongly 
implied  that  where  this  is  neglected, 
knowing  it  to  be  a command  of  the  Savior^ 
it  endangers  the  salvation  of  the  soul. 
Faith  and  baptism  are  the  beginnings 
of  a Christian  life  : the  one  the  begin- 
ning of  piety  in  the  soid,  the  other  of  its 
manifestation  before  men,  or  a profes- 
sion of  religion.  And  every  man  en- 
dangers his  eternal  interest  by  being 
ashamed  of  Christ  before  rnen.’^’  Ver. 
16  ; Rom.  10  : 9,  10  ; 1 Pet.  3 : 21. 

18.  As  Christ,  our  supreme  lawgiver 
and  head,  has  fixed  a regular  order  for 
his  churches  to  follow  in  evangelizing 
the  world,  no  one  has  a right  to  change 


328 


MARK  XVI. 


A.D.  30. 


that  order,  as  they  do  who  put  baptism 
before  faith,  or  the  Lord’s  Supper  be- 
fore baptism,  vers.  15,  16 ; Lev.  10  : 1, 
3;  Isa.  1 : 13;  Rev.  22  : lb,  19. 

19.  Christ  will  be  with  his  people  unto 
the  end,  giving  them  all  necessary  grace 
and  help,  vers.  17,  18 ; Isa.  59  : 19 ; 
Matt.  28  : 20;  Acts  18  : 9,  10  ; 23  : 11 ; 
Phil.  4 : 13 ; 2 Tim.  4 ; 17,  18 ; Rev.  2 ; 
12  ; 3 : 10. 


20.  Let  us  ever  view  Jesus,  an  exalted 
Savior,  in  heaven,  at  the  right  hand  of 
God,  ver.  19;  John  14  : 2;  Rom.  8 : 34 ; 
Heb.  7 : 25. 

21.  The  preaching  of  the  gospel  has 
ever  been  attended  with  the  evidences 
of  its  own  divine  origin,  verr  20 ; 2 Cor. 
4 : 1^;  1 Cor.  15  : 58.  Whoever  will 
do  Christ’s  will  shall  know  of  the  truth 
of  his  doctrine,  John  7 ; 17. 


LIST  OF  ILLUSTRATIONS. 


Locusts,  .... 
Supposed  Place  of  Christ’s  Baptism, 
Uncovering  the  Roof, 

Skin  Bottle,  . . . 

Show-bread, 

Oriental  Wheat, 

Scrip,  or  Bag, 

Sandals,  ... 

Dancing  Girl, 

Sea  of  Galilee,  . . 

Fig-leaves  and  Fruit, 

Roman  Denarius,  . . 

Reclining  at  Table,  . . 

Cruses  and  Vases, 

Garden  of  Gethsemane,  . 
Ground-plan  of  a House, 

Body  prepared  for  Burial,  • 

A Tomb, 


PAGE 

25 

28 

46 

54 

56 

85 

111 

111 

117 

150 

212 

228 

237 

260 

273 

286 

310 

310 


INDEX 


PAGE 


PAGE 


Abba 275 

Abiathar 56 

“ Abomination  of  desolation  . 248 

Aliimelech 56 

Alabaster 259 

Allegories 76 

Alpheus 50 

Andrew,  33,  65,  123  ; call  of. ...  33 

Angels,  31 ; at  the  sepulchre...  318 

Anger,  in  Jesus  in  men 59 

Annas 280 

Anointing  the  sick,  113 ; by  Ro- 
man Catholics,  113 ; at  Be- 
thany, 259 ; in  the  vicinity  of 

Nain,  259 ; for  burial . , 316 

" Apostles,’'  when  only  used  by 

Mark 120 

Apostles  selected,  62,  63;  why 
appointed,  63 ; catalogues  of. 


Arimathaea 309 

Aramean  expressions,  xvi. ; the 
colloquial  language  of  Jesus,  103 
Appearances  of  Jesus  after  his 

resurrection 315 

Ass  and  colt. ' 208 

Ascension 326 

Authority  of  Christ’s  teachings,  36 


Baptism,  22-24  ; duty  of,  327  ; of 
Christ,  27-29,  44  ; in  the  Holy 
Spirit,  26,  27 ; of  suffering, 

197 ; infant  baptism,  203  ; re- 
lation to  the  Lord’s  Supper..  324 

Baptism  of  repentance 24 

Baptist,  as  a name  or  title 118 

Barabbas,  294  ; preferred  to  Je- 
sus   293-296 

Bartimaeus 199,  200 

Bartholomew 66 

Baskets 124,  150,  153 

Bed 46  83 


Beelzebub 68 

‘‘  Believe  ” 32 

“ Beside  himself  ” 68 

Bethany,  206  ; supper  at 255 

Bethphage 206 

Bethsaida,  two  places  of  that 

name 125,  126 

Betrayal  of  Jesus 277,  292 

Blasphemy,  48,  69 ; different 
kinds  of,  70 ; against  the 
Holy  Spirit,  70,  71 ; against  the 

Son 72 

“Bless” 123 

Blind  man  healed  at  Bethsaida, 

^ 154,  155 

Blind  healed 155 

Blindness  in  the  East 155 

Boanerges 65 

Body  j)repared  for  burial 310 

Bottles,  skin  bottles 54 

Bread,  loaves  of 123 

Brethren  of  Jesus 108 

Burial  of  Jesus 308-310 

Burnt-offerings 234 

Bush 231 

Bushel 83 

Butaiha 123 


Caesarea  Philippi 156 

Caiaphas 280,  281 

Camel’s  hair 25 

Canaan 141 

Canaanite 67 

Candle,  candlestick 83 

Capernaum 35 

Carpenter 107 

Centurion,  how  designated  by 

Mark,  307  ; testimony  of 307 

(.’eremonial  practices  of  tlie 

Jews  134,135 

Chains 93 

Charger 118 


8^0 


INDEX. 


PAGE 

Chief  estates  of  Galilee 117 

Children,  Christ’s  blessing  little. 

186  187 

Christ,  meaning  of 21 

Christ’s  baptism,  supposed  place 

of,  28 ; temptation  of 30 

Christ’s  knowledge,  48 ; igno- 
rance of  the  time  of  his  second 
coming,  254,  256 ; his  power, 

49 ; human  nature,  109 ; his 
humanity  and  divinity,  236, 

241  ; his  coming  with  power, 

162  ; his  authority,  217-219  ; 

Son  of  David  and  David’s 

Lord 236 

Christ,  the  Lord  of  the  Sabbath, 

57 ; the  corner-stone 225 

Christ’s  mother  and  brethren, 

72,  73,  74 ; his  friends  or  re- 
lations   73, 108 

Christ  and  our  offerings 241 

Christ’s  second  coining,  252; 

time  of . . 254 

Christians  and  civil  govern- 
ments  240 

Church  and  State . 228 

Clerical  celibacy ..39,  40 

Cloth,  new 53 

Coasts 96,  97 

Cock-crowing,  first  and  second..  272 
Comfmandment,  first  and  second, 

233,  234  ; the  distinctions  made 

by  the  scribes 233 

Compassion 148 

Compel  ” 298 

Confession  of  Peter 157 

Corban 137 

Councils  246 

Crosses 299 

Crown  of  thorns 297 

Crucifixion,  300,  301  ; day  of 

Christ’s  311 

Cruses  and  vases 260 

Cup  of  suffering,  197,  275 ; of 
joy 275 

Decapolis 97,  98 

Dalmanutha 151 

Dancing,  Oriental 117 

Darkness  at  the  crucifixion 304 

David,  father 209 

Day  of  Christ’s  death 311-313 

Dead 231,  232 


PAGE 

Death  a sleep 102 

Death  of  Jesus,  how  caused,  306,  307 
Defilement,  moral,  139,  140, 

ceremonial 132,  133 

Demons,  36  ; Jesus  a torment  to, 

94 ; number  of 94 

Demoniacal  possessions. ...  36,  37,  40 

Denials  of  Peter 285 

Desert 43 

Destruction  of  property  through 

Christ’s  miracles 95,  96 

Disciples,  their  obtuseness  ex- 
plained   .128,  174 

Discourse  on  the  destruction  of 

Jerusalem,  etc 241  ff. 

Dish,  eating  out  of  the  same. . . 265 
Divorces  among  the  Jews,  183  ; 
why  allowed,  183, 184  ; Chris- 
tian law  of 184,  185 

Dogs,  applied  to  Gentiles 142 

Dove,  29;  selling  doves  in  the 
temple 214 

Early  rising  in  Palestine 281 

Earthquakes  preceding  the  de- 
struction of  Jerusalem 245 

Elders 133 

Elias,  114;  the  expectation  of  his 
coming,  114  ; how  and  when 

he  came 167,  168 

“Eloi” 304 

Emmaus,  Jesus  on  the  way  to. . 322 

Ephphatha 145 

Eras  of  John’s  imprisonment 

and  death 120 

Evening,  first  and  second  122 

Eventide  1 211 

Executions  on  a birthday 118 

Executioner 119 

Extreme  unction 113 

Eye  of  a needle 191,  192 

Fables.... 76 

Faith,  illustrated  in  healing,  60, 

216;  and  prayer,  217 ; remov- 
ing mountains 216,  217 

False  Cfiirists .244,  245,  251 

Famines  preceding  the  destruc- 
tion of  Jerusalem 246 

Fasts,  Jewish 52 

Fasting.  53,  54,  58 

Feast  of  Tabernacles,  181  ; of 
Dedication 181 


INDEX. 


331 


PAGE 

Feeding  the  five  thousand,  124 ; 
the  four  thousand,  148 ; two 
distinct  miracles,  149  ; when 


performed 148 

Fetters 93 

Fevers  at  Capernaum 39 

Fig-tree,  212 ; cursed,  211,  212, 

216;  time  of  figs,  212 ; barren 
fig-tree  dried  up,  216 ; its 

leaves  a sign  of  summer 252 

First  last  and  last^first 193,  194 

Following  Christ 159 

Foot-stool 236 

Forgiving  sins 47 

Friday  the  day  of  Christ’s  cru- 
cifixion  311-313 

Funerals  in  the  East 102 


Gadara,  92 ; demoniacs  of 92-G5 

Galilee,  27 ; beginning  of  Christ’s 
ministry  there,  31 ; why  Mark 
begins  his  account  of  Christ’s 

ministry  there 31 

Genuineness  of  Mark,  vii.,  viii. ; 

of  Mark  16  : 9-20 viii.-xii. 

Galilee,  Sea  of 33,  150 

Gemara 133 

Gennesaret,  land  of 129 

Gentiles,  Mark’s  Gospel  special- 
ly for XV.,  xvi. 

Geographical  explanations. . . . xvi. 

Gerasa 92 

Gergesa,  92 ; the  steep  at 95 

Gestures  and  looks  of  Jesus. . . . xv. 

Gethsemane 273,  277 

Gifts,  Christ  and  our 241 

Girdle 25 

Golgotha,  299;  where  was  it  ? 299, 300 

Gospel,  meaning  of 21 

Gospel,  the  Second v. 

Gospel,  expansive  power  of,  87  ; 
where  preached  in  apostolic 

days 246 

Government,  duty  to 228 

Gradual  cure,  154  ; gradual  con- 
viction, etc 161 

Greatest  in  the  kingdom. . . .174,  175 
Growth  of  spiritual  life 86 


Hearers,  thoughtless,  80 ; super- 
ficial, 81  ; worldly,  81 ; good, 

82  ; responsible. T. . . 83,  84 

Heart 233 


PAGE 

“ Heart  of  the  earth  ” 312 

Heaven 123 

Hebrew  or  Aramean  expres- 
sions  xvi. 

Hedge 222 

Hell 178 

Herod  Antipas,  113,  114;  his 

birthday 116,  117 

Herod  Philip,  115  ; of  Iturea. . . 117 

Herodians 60, 152,  226 

Herodias 115 

High  captains 117 

High-priests 280 

Hosanna 209 

Housetop 249 

Horse.. 208 

House,  plan  of 286 

Husbandmen 222 

Hypocrites 135 

Idumea 61 

Infant  baptism 187 

Infant  communion 187,  188 

Infant  salvation 187 

Inscriptions  on  the  cross 302 

Images  on  coins 228 

Impediment  of  speech 144 

Intermediate  state 231,  241 

“ Into  the  mountain  ” 63 


Jairus’  daughter,  98;  how  de- 
signated  102 

James,  the  less,  son  of  Alpheus.  66 
James,  son  of  Zebedee. . .34,  64,  65 
James  and  John,  ambitious  re- 
quest of 195,  196 

Jericho 200 

Jerusalem,  206;  destruction  of, 

250,  251  ; sufferings  during 
its  siege,  250  ; Titus  acknow- 
ledging the  help  of  God  in  its 

capture 251 

Jesus,  meaning  of,  21  ; tempta- 
tion of,  29,  30  ; at  prayer,  40 ; 
first  general  preaching  tour, 

40,  41 ; second  preaching  tour, 

67 ; third  preaching  tour,  105 
-107,  109,  112,  113  ; final  de- 
parture from  Galilee,  181, 

182  ; triumphant  entry  into  Je- 
rusalem, 208,  209 ; cleansing 
the  temple,  213-215;  sacrifi- 
cial work  257  ; agony  in  Geth- 


332 


INDEX. 


PAGE 

semane,  272-275 ; his  prayer 
answered,  276 ; condemned  to 
death,  284,  291 ; died  on  Fri- 
day  311-313 

J esus  charged  with  madness ...  67 

Jesus  asleep  in  the  ship,  89 ; 
walking  on  the  water,  127; 

sighing 145, 151,  152 

Jesus  a carpenter,  107;  bre- 
thren of,  107-109 ; opinion  of 
the  people  concerning  him, 

156;  concerning  his  destruc- 
tion of  property,  213;  death 
of,  308 ; resurrection  of,  315  ; 


ascension  of 326 

John,  meaning  of 22 


John  the  Baptist,  22,  113-118; 
Baptist  as  a surname,  118; 
and  Jesus,  218,  219 ; disciples 
of  John,  52;  reasons  for  his 
beheading,  116 ; when  and 
where  beheaded,  1 19, 120  ; his 
burial,  120  ; era  of  his  impri- 


sonment and  death 120 

John,  apostle,  34,  65 ; his  mode 

of  reckoning  time 301 

Jordan 24,  29 

Joseph 107 

Joseph  of  ArimathaBa 309 

J udas  Iscariot,  67,  262 ; not  at 
the  Lord’s  Supper,  266 ; the 

kiss  of 278 

Judas  not  Iscariot 66 

Judas  the  Gaulonite 227 

Judea 61 

Kingdom  of  God 32 

Last  commission 323 

Leaven 152 

Legion 94 

Leprosy,  41  ; modern,  41 ; em- 
blem of  sin,  41,  42 ; cleans- 
ing of 43 

Leper  illustrating  the  repenting 

sinner 42,  45 

Levi 50 

Loaves 123 

Locusts 25 

Lords 107 

Lord’s  Day 316,  317 

Lord’s  Supper,  266,  270 ; its 


name,  268 ; its  simplicity,  269 ; 


PAGK 

its  import,  270;  relation  to 

baptism 270 

Lunatic  whom  the  disciples 
could  not  heal 169  If. 

Machserus 120 

Magdala 151 

Malchus 279 

Mark v.,vi.,279,  280 

Mark’s  Gospel,  21 ; the  second 
Gospel,  V. ; the  language  of, 
vi.,  vii. ; genuineness  of,  vii., 
viii. ; of  Mark  16  : 9-20.  viii. ; 
external  evidence,  viii.-xi. ; 
internal,  xi.,  xii. ; sources  of, 
xii.,  xiii. ; relation  to  the  other 
Gospels,  xiii.,  xiv. ; peculiar- 
ities, xiv.,  XV. ; for  whom  writ- 
ten, XV.,  xvi. ; when  written, 
xvii. ; where  written,  xviii. ; 
arrangement,  xviii.,  xix. ; how 
too  often  treated,  iii.;  Mark  and 
the  prophecies,  22 ; noting  the 
weakness  and  unbelief  of  the 


disciples 90,  322 

Market 134,  237 

Marriage,  203  ; and  the  future 

life 231,  232 

Mary,  the  mother  of  Jesus 73 

Mariolatry 73 

Mary,  sister  of  Lazarus. . . .259,  261 

Mary,  mother  of  J ames 308 

Mary  Magdalene,  308 ; Jesus  ap- 
pearing to  her  first 322 

Matthew 50,  66 

Messenger 22 

Millstone 177 

Minister 198 

Mind 233 

Miracle,  a gradual 154 


Miracles,  34,  35 ; relation  be- 
tween bodily  and  spiritual,  47 ; 
Christ’s  miracles  through  his 
own  divine  power,  105 ; of 
feeding  five  thousand,  124 ; 


of  four  thousand. ...  148 

Mishna 133 

Month,  the  beginning,  how  de- 
cided  311 

Mourning  over  the  dead 102 

Mount  of  Olives 207 

Mustard,  86,  87  ; a tree 87 

Myrrh 300 


INDEX. 


333 


PAGE 

Nazareth,  27 ; first  and  second 
rejection  at,  105-107 ; Christ 


leaving  it  forever 109 

Needle’s  eye 191,  192 

New  dispensation  began  with 

John 43 

Nob 55 


Oath  of  Herod 118,  119 

‘‘Offend’’ 177 

“Offended” 108 

Olives,  Mount  of 207,  243 

Our  offerings  to  God 241 

Opposition  to  Jesus,  beginning 
of,  45  ; taking  an  organized 
form 60 


Passover,  how  the  word  used, 
258  ; feast  of,  258,  263 ; how 
made  ready,  264 ; how  cele- 


brated. . 264 

Palace 281 

Palestine,  fertility  of. 78 

Palsy 45 


Parables,  76 ; of  Christ,  76,  77  ; 
designed  for  future  use,  86 ; 
reasons  for,  79,  80 ; design  of, 

91 ; interpretation  of,  82,  83  ; 
of  a sower,  77,  78;  the  seed 

growing  secretly 85 

Pay ing tribute  to  Caesar. . . .226,  228 

Pella 249 

Penny 122 

Peter,  64 ; connection  with 
Mark’s  Gospel,  xiii. ; ever  at 

Rome xviii. 

Peter’s  wife’s  mother 39 

Peter’s  confession,  157  ; rebuk- 
ed, 158  ; his  denial  foretold, 

271 ; following  Christ  afar  off, 

281;  denials  of 285,  288 

Peter,  James,  and  John 102,  274 

Perea 61,  182 

Persecution  of  Christians,  why  ? 247 
Pharisees,  51 ; opposition  to 
Jesus,  132,  185;  new  mode  of 
opposition,  183 ; and  Herodi- 


ans 226 

Philip 66 

Phoenicia 141 

Pilate 292 

Pillow 89 

Plucking  ears  of  grain 55 


PAGE 

Prayer,  J esus  answering,  97 ; 


posture  in  prayer 217 

Prayer  of  Jesus  always  heard. . 276 

Preparation  day 309,  313 

Praetorium 297 

Prophet  in  his  own  country,  108,  109 

Proverbs 76 

Psalm  cx 236 

Publicans 50,  51 

Purple,  red,  etc 297 

Purse Ill 


Rabbi 216 

Rabboni. 202 

Rapha 231 

Reed 297 

Regeneration  instantaneous 105 

Rejection  of  Jesus  by  the  Jew- 
ish people 224,  225 

Removing  mountains 216,  217 

Rending  the  clothes 283 

Repentance,  32  ; joy  and  sorrow 

in 91 

Resurrection,  229,  231,  232,  241 ; 

time  of  Christ’s 315,  316 

Retirement  of  Jesus,  120;  with 

his  disciples 120, 121 

Riches,  trust  in 191 

Right  hand  and  left,  as  posi- 
tions of  honor 196 

Robber,  215  ; two  robbers  cru- 
cified with  Jesus 302-304 

Sabbath,  its  observance,  55-57 ; 
for  the  race,  56, 58  ; what  may 
be  done  on  the,  59;  Jewish 

and  Christian 316,  317 

Sacrifices,  idea  of  all 234 

Sadducees 229,  231 

Salome 117 

Salt  losing  its  saltness 179 

Salted  with  fire 179 

Salutations 237 

Sandals 26,  111 

Sanhedrim 158 

Satan,  30 ; Satan  casting  out 
Satan 69 


Scourging,  Jewish  and  Roman..  296 
Scribes,  36 ; from  Jerusalem,  68 ; 
their  character  and  practices. 

237,  238 


Scrip Ill 

Scriptures  fulfilled 279 


334 


INDEX. 


PAGE 

Sea  of  Galilee,  33,  61 ; storm  on,  89 

Seaside,  75  ; teaching  by 76 

Second  coming  of  Christ,  252  ; 

time  of 254 

Selfishness,  234 ; self-love 234 

Sepulchre 310 

Servant 199 

Seven  scoiFs  around  the  cross . . 304 
Seven  sayings  on  the  cross  ....  306 
Shaking  dust  from  the  feet. . . . 112 

Ship 34,  62 

Shoes 26 

Show-bread 56 

Sidon,  61 ; Jesus  passing 

through 143 

Sign  from  heaven 151 

Silence,  why  Jesus  often  pre- 
scribed  42,  62,  103 

Simon 33 

Simon  the  Canaanite 67 

Simon,  a Cyrenian 298 

Sitting,  Oriental  posture  of  ... . 50 

Sleep  applied  to  death 102 

“ Sleep  on  now” 276 

Son  of  David. 201 

Son  of  God. 21,  29,  282 

Son  of  man 48,  49,  282 

Sorrow  unto  death 274 

Soul,  160,  233 ; losing  the 160 

Sower,  parable  of 80,  81-83 

Sources  of  Mark’s  Gospel..  .xii„  xiii. 

Spikenard 259 

Spirit  or  Ghost 127 

“ Spirit— flesh  ” 275 

Spitting  upon,  the  indignity  . . . 284 

Stairs  to  housetop 46 

Stilling  the  tempest  illustrates 

what? 90,  92 

Stone  at  the  mouth  of  the  sepul- 
chre  317,  318 

Stony  ground 77 

Superscription 228,  302 

Straightway 29 

Strength 233 

Supper,  117  ; at  Bethany. .....  259 

Surname 64 

Swine  95 

Synagogue,  35 ; ruler  of,  98 ; 
chief  seats  in  the,  237  ; scourg- 
ing in  the 246 

Syrophoenician 141 

Tabernacles 165 


PAGE 

Talmud 133 

Tempest  on  Sea  of  Galilee 127 

Temple,  210, 243 ; house  of  pray- 
er, 214 ; Titus  tried  to  save 

it,  243 ; vail  of 307 

Temptation  of  Jesus,  where, 

how,  30 ; lessons  from 44 

Tetrarch 113 

Thaddeus 66 

Thief,  215  ; the  two  thieves  or 
robbers  crucified  with  Jesus, 

302-304 

“ Third  hour,  sixth  hour”. 301 

“ This  generation  ” 254 

Thomas 66 

Thorns,  crown  of 297 

“ Thought  thereon  ” 288 

" Three  days  and  three  nights  ” 312 

“ Three  hundred  pence  ” 260 

Thursday  not  the  day  of  Christ’s 

death 311-313 

Tiberias 113 

Time  to  speak 97 

Time,  Jewish  mode  of  reckon- 
ing  312 

Tombs 93,  120 

Touch  of  faith 99,  100 

Tradition  of  the  elders 133, 134 

Traditions  against  God’s  com- 
mands  136, 137 

Transfiguration,  163  flP. ; place  of,  164 

Transubstantiation 267,  269 

Treasury,  238 ; casting  in  offer- 
ings  238,  239,  241 

Triumphal  entry  of  Jesus 

208,  209, 220 

Truth  and  the  Bible  to  be  given 

to  the  people 83,  84 

The  Twelve,  the  number,  63  ; en- 
dowed with  miraculous  power, 

their  mission 110 

Tyre 61, 141 

Unbelief,  effects  of 108 

Unbelief  of  the  apostles 322,  326 

Understanding 234 

Uncovering  the  roof 46,  47 

Unwashen  hands 132, 133 

Uppermost  rooms  at  feasts 237 

Vail  of  the  temple,  307 ; rent. . . 307 

Vases  and  cruses 260 

Via  Dolorosa 298 


INDEX. 


335 


PAGE 

Vineyard 223 

Walking  on  the  sea,  127; 

Peter’s 128 

Wars,  etc.,  preceding  the  destruc- 
tion of  Jerusalem 245 

“ Wash,”  183, 134, 135  ; of  hands,  133 

Washing  of  vessels 186 

Watches  of  the  night 127,256 

Watchfulness  enforced 355,  256 

Wheat,  Oriental 85 

Widow’s  mites 238, 239, 241 

Wilderness,  meaning  of 22 

Wind,  contrary,  on  the  Sea  of 

Galilee 127 

Wine,  fermented  or  unferment- 
ed, in  Palestine,  and  at  the 
Passover,  268 ; what  should  be 
used  at  the  Lord’s  Supper, 

269  ; withheld  from  the  laity,  268 


PAGE 


Wine-fat 

222 

Wine-press 

222 

Winter  in  Palestine 

250 

Witnesses  agreeing 

283 

Woman  with  issue  of  blood, 

, 99, 

100 ; her  timidity  and 

her 

faith 

101 

Women  at  the  sepulchre.. 

315 

Worm  dieth  not  ” 

178 

Worship 

..93,  94 

Young  man  at  Christ’s  betrayal, 

279, 280 

Young  ruler  seeks  Jesus 189-191 


Zeal  of  John 176 

Zebedee 34 


TABLE  OF  TIME,  FESTIVALS,  MEASURES,  AND  MONEY. 


WATCHES. 

1st,  or  Evening  Watch, 

2d,  or  Midnight  Watch, 

3d,  or  Cock-crowing  Watch, 

4th,  or  Dawn  Watch, 

DAT. 

“Third  hour,” 

“ Sixth  hour,” 

“ Ninth  hour,” 


DURATION. 

From  6 p.m.  to  9 p.m. 
9 “ 12  “ 

12  “ 3 A.M. 

3 a.m.  6 “ 


9 o’clock,  A.M. 
12  o’clock,  M. 

3 o’clock,  P.M. 


FESTIVALS, 

Name. 

Time  of  beginning. 

Duration. 

Event  commemorated. 

Passover, 

Pentecost, 

( 14th  evening  of  ) 
•<  March  and  April  ! 
( moon,  ) 

j 50th  day  after  the  ) 
( 2d  of  Passover,  j 

K 8 days, 

1 day. 

1 Deliverance  -from  Egypt. 

1 Giving  of  the  Law. 

Feast  op 
Tabernacles, 

( 15th  evening  of  J 
•<  Sept,  and  Oct.  > 
( moon,  ) 

- 8 days. 

J Harvest,  and  passing 
j through  the  Wilderness. 

Feast  op 
Dedication, 

1 25th  evening  of  ) 
•<  Nov.  and  Dec. 

( moon,  j 

►-  8 days, 

j Consecration  of  the 

1 Second  Temple,  B.C.  164. 

MEASURES. 

Cubit,  . 

Fathom, 

Reed,  . 

Furlongy 

ft.  in. 

. 1.  7. 

6. 

. 9.  64 

. 606f 

) ( 2000  Jewish 

^ ^ [jemish,  ■!  cubits,  or 

journey,  j j gjadla. 

Day’s  journey,  . . about  30  miles. 

MONEY. 


Lepton,  or  Mite  (Mk.  12  : 42), 
Farthing,  or  Kodrantes  (Mk.  12 : 42), 
“ or  Assarion  (Mt.  10  : 29), 
Denarius,  or  Penny  (Mk.  6 : 37), 
Drachma  (Lk.  15  : 8), 

Didrachma  (Mt.  17  : 24), 

Stater  (Mt.  17  : 27), 

Shekel, 

Pound  or  Mina  (Lk.  19  : 13), 

Talent  (Mt.  18:24), 


Oreeky 

Copper, 

$ 

cents. 

mills. 

2 

Romany 

it 

, 

4 

it 

1 

4 

it 

Silver, 

15 

Oreeky 

it  ’ 

15 

it 

(( 

30 

ii 

(( 

60 

Jewishy 

ii 

60 

Oreeky 

ti 

i5 

Jewishy 

ii 

1500  + 

. 

SYNOPTICAL  YIEW  OF  THE  FOUR  GOSPELS. 


The  chronology  of  the  Gospels  is  in  many  respects  nncletcrmlnecl.  The  dura- 
tion of  Christ’s  ministry  is  much  disputed.  It  continued  at  least  two  and  one 
half  years  ; for  John  in  his  Gospel  mentions  three  Passovers,  John  2 : 18;  0:4; 
18  : 1.  If  the  feast  (or  “a  feast  of  the  Jews”)  mentioned  in  John  5 : 1 be  also  re- 
garded as  a Passover,  then  his  public  ministry  continued  about  three  5’ears  and  a 
half.  But  if  the  feast  was  that  of  Purim  (Esther  9 : 26),  as  many  suppose,  occur- 
ring a month  before  the  Passover  of  John  0 : 4,  then  must  we  assign  the  shorter 
term  to  his  publie  ministry.  Although  certainty  may  not  be  attained,  yet  the 
amount  of  labor  that  J esus  performed,  and  the  time  required  for  his  three  preach- 
ing tours  throughout  Galilee,  before  the  Passover  mentioned  in  John  6 : 4,  incline 
us  to  regard  the  feast  of  John  5 : 1 as  also  a Passover.  In  accordance  with  this 
vievr  the  following  table  is  arranged,  and  the  probable  chronological  order  and 
harmony  given ; but  where  either  is  quite  doubtful,  or  beset  witii  special  diffi- 
culty, the  Veferences  are  printed  in  heavy  type.  The  reasons  for  the  arrangement 
arc  given  by  the  author  in  his  ilAUMOisr  of  the  Gospels. 

I.  Events  connected  with  the  Birth  and  Childhood  of  Jesus. 

A period  of  about  thirteen  and  a half  years,  from  b.c.  G to  a.,d.  C. 


SECT.  ■ SUBJECT. 

1.  Luke’s  Preface 

5IATT. 

2.  John’s  Introduction 

3.  The  Genealogies 

1 : 1-17 

4.  Annunciation  of  John's  Birth 

5.  Annunciation  of  the  Birth  of  Jesus  . . . 

6.  Mary  visits  Elizabeth 

7.  The  Birth  of  John  the  Baptist 

8.  An  Angel  appears  to  Joseph 

9.  Birth  of  Jesus 

1 : 18-23 

1 : 24,  23 

30.  The  Visit  of  the  Shepherds 

11.  The  Circumcision 

12.  Presentation  in  the  Temple 

13.  Temporary  Return  to  Nazareth 

14.  Again  at  Bethlehem ; Visit  of  the  Magi. 

15.  Flight  into  Egypt 

2 : 1-12 

2 ; 13-15 

2 : 16-18 

2 : 19-2:3 

16.  Herod’s  Massacre  of  the  Children 

17.  Return  and  Residence  at  Nazareth 

18.  Childhood  of  Jesus 

51  AUK. 


LUKK. 

1 : 1-4 


3 : 23-38 
1 : 5-2^1 
1 : 26-38 
1 : 36-56 
1 : 57-80 


2:  1-7 
2 : 8-20 
2 : 21 
2 ; 22-33 
2 : 39 


2 : 40 
2 : 41-52 


JOHN. 


1 : 1-14 


II.  Announcement  and  Introduction  of  Christ’s  Public  Ministry. 
About  one  year,  from  the  spring  of  a d.  26  to  that  of  a.d.  27. 


20.  The  Baptism  of  Jesus 

21.  q’he  Teini)tation 

22  Testimony  of  John  to  Jesus.. 


3 : 

1-12 

1 : 

: 1-8 

1 3 : 1-18 

3: 

13  17 

1 : 

: 9-11 

3 : 21-2:3 

4 : 

1-11 

1 : 

; 12,  13 

4 : 1-13 

1 : 15  :34 


388 


SYNOPTICAL  VIEW  OF  THE  GOSPELS. 


SECT.  SUBJECT. 

23.  Jesus  gains  Disciples ; returns  to  Gali- 
lee  

MATT. 

MARK. 

LUKE. 

JOHN. 

1 : 35-51 

2 : 1-11 

2 : 12 

24.  The  Marriage  at  Cana 

25.  Visits  Capernaum 

III.  From  the  First  Passover  of  Christ’s  Public  Ministry  until  the 

Second. 


One  year,  from  April,  a.d.  27,  to  April,  a.d.  28. 


26.  At  the  Passover ; the  Traders  expelled. 

27.  Visit  of  Nicodemus 

2 : 13-  25 
3 : 1-21 

3 : 22-24 
3 : 25-36 

28,  Jesus  remains  in  Judea  

29.  Further  Testimony  of  John  the  Baptist. 

30.  John  Imprisoned 

3 : 19,  20 
4:  14 

31.  Jesus  departs  for  Galilee 

4:  12 

1 : 14 

4:  1-4 

4 : 5-42 

4 : 43-46 
4 : 46-54 

32.  Discourses  with  the  Woman  of  Sychar. 

33.  Teaches  publicly  in  Galilee 

4:  17 

1 : 14,  15 

4 : 14,  15 

34.  Heals  a Nobleman’s  Son 

35.  Rejected  at  Nazareth. 

4:  13 

4 : 13-16 

4 : 18-22 

8';*i4-i7 

4 : 23-25 

5*:*  1-7:29 
8 : 1-4 
9:2-8 

9:  9 

9 : 10-13 

9 : 14-17 

9 : 18-26 

9 : 27-34 

4 : 16-30 

4:  31 

36.  Makes  Capernaum  his  Residence 

1 : 16-20 

1 : 21-28 

1 : 29-34 

1 : 35-39 

37.  Four  called  as  Constant  Attendants. . . 

38.  A Demoniac  healed  in  the  Synagogue. . 

39.  Heals  Peter’s  Wife’s  Mother 

4 : 31-37 

4 : 38-41 

4 : 42-44 

5 : 1-11 

40.  First  Preaching  Tour  throughout  Gali- 
lee  

41.  The  Miraculous  Draught  of  Fishes 

42.  Sermon  on  the  Mount 

43.  A Leper  healed 

1 : 40-45 

2 : 1-12 

2 : 13,  14 

2 : 15-17 

2 : 18-22 

5 : 22-43 

5 : 12-16 

5 : 17-26 

5 : 27,  28 

5 : 29-32 

5 ; 33-39 

8 : 41-56 

44.  Heals  a Paralytic 

45.  The  Call  of  Matthew 

46.  Matthew’s  Feast 

47.  Discourse  on  Fasting 

48.  Jairus’s  Daughter;  the  Bkvody  Issue. . 

49.  Healing  of  the  Blind  and  Dumb 

IV.  From  the  Second  Passover  until  the  Third. 


From  April,  a.d.  28,  to  April,  a.d.  29. 


50.  At  the  Passover ; Heals  the  Impotent 
Man 

51  Plucking  the  Ears  of  Grain 

52.  Healing  the  Withered  Hand 

12  : 1-8 

12  : 9-14 

12 : 15-21 

53.  Withdraws  to  the  Sea  of  Galilee 

54.  The  Twelve  Apostles  chosen 

55.  The  Sermon  in  the  Plain  

56.  Healing  of  the  Centurion’s  Servant. . . 

57.  Raises  a Widow’s  Son  at  Nain 

8:  5^13 

58.  John’s  Message  to  Jesus 

11  : 2-10 

11 : 20-30 

59.  Upbraiding  the  Cities  of  Galilee 

60.  Anointed  by  a Penitent  Woman 

61.  Second  Circuit  of  Galilee  

62.  A Blind  and  Dumb  Demoniac  healed. . 

63.  A Sign  demanded  of  Jesus 

64.  Christ’s  Mother  and  Brethren 

12  : 22-37 
12 : 38-45 

12  : 46-50 

13  : 1-23 

13 : 24-35 

13 : 36-53 

8 : 18,  23-27 

8 : 28-9  : 1 

13  : 54-58 

9 : 35-38 

10  : 1-42 

11  : 1 

14  • 1-12 

65.  Parable  of  the  Sower 

66  Other  Parables  spoken  to  the  Multitude 

67.  Wheat  and  Tares  explained ; and 

other  Parables  to  the  Disciples 

68.  The  Tempest  stilled 

69.  The  Two  Demoniacs  of  Gadara 

70.  Second  Rejection  at  Nazareth 

71.  Third  Circuit  of  Galilee 

72.  The  Twelve  endowed  and  sent  forth  . . 

73.  They  go  forth;  Third  Tour  continued. 

74.  Herod’s  Opinion  of  Jesus ; J ohn’s  Be- 

headal 

2 : 23-23 

3 : 1-6 
3 : 7-12 
3 : 13-19 


3 : 19-30 


3 : 31-35 

4 : 1-25 
4 : 26-34 


4 : 35-41 

5 : 1-21 

6 : 1-6 


6 : 7-11 
6 : 12,  13 

6 : 14-29 


6 : 1-5  ‘ * 
0 : 6-11 


6 : 12-16 

6 : 17-49 

7 : 1-10 
7 : 11-17 
7 : 18-35 


7 : 36-50 
8:  1-3 


8 : 19-21 
8 : 4-18 


8 : *22-25 
8 : 26-40 


9 : 1-5 
9 : 6 

9 : 7-9 


5:1-47 


SYNOPTICAL  YIEVv^  OF  THE  GOSPELS. 


389 


SECT.  SUBJECT. 

75  Return  of  the  TwpIvp  . . 

MATT. 

MAIIK. 

6 : 30,  31 

6 : 82-44 

LUKE. 

9 : 10 

JOHN. 

76.  Feeding  the  Five  Thousand 

14  : 13-21 

9 ; 10-17 

6 : 1-14 

77  Jesus  walks  thp.  S^a,.  

14 : 22-36 

6 : 45-56 

6 : 15-21 

78.  Discourse  at  Capernaum 

6 : 22—71 

V.  Fhom  the  Third  Passover  until  the  ensuing  Feast  of  Tabernacles. 


Six  months,  from  April  to  October,  a.d.  29. 


79.  Jesus  continues  in  Galilee 

Traditions  of  the  Elders 

81.  The  Canaanitish  Woman 

82.  Deaf  and  Dumb  Man,  etc.,  healed 

83.  Feeds  the  Four  Thousand 

84.  A Sign  again  demanded 

85.  The  Leaven  of  the  Pharisees 

86.  Blind  Man  healed 

87.  Visit  to  the  region  of  Ciesarea  Philippi . 

88.  Jesus  foretells  his  Death 

89.  The  Transfiguration 

90.  Healing  the  Dumb  Demoniac 

91.  Jesus  again  foretells  his  Death 

92.  The  Sacred  Tribute 

93.  Contention  among  the  Disciples 

94.  Dealing  with  an  Otfended  Brother,  etc. 

95.  On  Forgiveness 

96.  Still  continues  in  Galilee  

97.  Goes  to  the  Feast  of  Tabernacles 

98.  Concerning  following  Jesus 


15  : 1-20 
15  : 21-28 
15  : 29-31 

15  : 32-39 
15 : 39-16 : 4 

16  : 4-12 


16  : 13-20 
16  : 21-28 

17  : 1-13 
17  : 14-21 
17  : 22,  23 

17  : 24-27 

18  : 1-14 
18  : 15-20 
18  : 21-35 


8 19-22 


7 : 1-23 

7 : 24-30 

7 : 31-37 

8 : 1-9 

8 : 10-12 

8 : 13-21 

8 : 22-26 

8 : 27-30 

9 : 18-21 

8 : 31-9  : 1 

9 : 22-27 

9 : 2-13 

9 : 28-36 

9 : 14-29 

9 : 37-43 

9 : 30-32 

9 : 43-45 

9 : 83 

9 : 33-50 

9 : 46-50 

9 : 51-56 

9 : 57-62 

7:1 


7 : 2-9 
7 : 10 


VI.  From  the  Feast  of  Tabernacles  till  Christ’s  Arrival  at  Bethany^ 
Six  Days  before  the  Fourth  Passover. 

Six  months,  less  six  days. 


99.  Jesus  at  the  Feast ; teaches  publicly. . 

100.  The  Woman  taken  in  Adultery 

101.  Further  Public  Teaching 

7:11-8:  1 
8 : 2-11 

8 : 12-59 

10 : 1-16 

10 : 17-24 
10  : 25-37 
10  : 33-42 
11 : 1-13 

11 : 14-36 
12  : 37-54 

12  : 1-59 

13  : 1-9 

102.  Seventy  instructed  and  sent  forth 

103.  Return  of  the  Seventy 



104.  Reply  to  a Lawyer ; Good  Samaritan. . . 

105.  J esus  at  the  House  of  Martha  and  Mary. 

106.  How  to  pray 

107.  Heals  a Dumb  Demoniac 

108.  Jesus  Dines  with  a Pharisee 

109.  On  Hypocrisy,  Worldliness,  etc 

110.  Slaughter  of  Certain  Galileans 

111.  A Blind  Man  healed  on  the  Sabbath.. 

112.  The  Good  Shexjherd 

9 : 1-41 

10  : 1-21 
10 : 22-39 
10  : 40-42 

113.  Jesus  at  the  Feast  of  Dedication 

114.  Retires  beyond  Jordan.  

115.  Heals  an  Infirm  Woman  on  the  Sabbath 

116.  Journeying  and  Teaching;  warned 

against  Herod 

13 : 10-21 

13 : 22-35 

117.  Jesus  hears  of  Lazarus’  Sickness 

118.  Dines  with  a Chief  Pharisee 

119.  Requirements  of  Discipleship 

11 : 1-6 

14  : 1-21 

14  : 25-35 

15  : 1-32 

16  : 1-13 

16 : 14-31 
17 : 1-10 

120.  Lost  Sheep,  Lost  Silver,  Prodigal  Son. . 

121.  Parable  of  the  Unjust  Judge 

122.  The  Rich  Man  and  Lazarus  

123.  Teaches  Forbearance,  Faith,  etc 

124.  Goes  to  Bethany  and  Raises  Lazarus. . . 

125.  Retires  to  Ephraim 

11  : 7-46 
11  : 47-54 

17 : 11-19 
17  : 20-37 
18 : 1-14 

126.  Passes  through  Samaria  and  Galilee  , . . 

127.  On  the  Coming  of  the  Kingdom  of  God . 

128.  The  Importunate  Widow,  etc 

129,  Finally  leaves  Galilee  ; onDivorce 

130.  Blesses  Little  Children 

19  : 1-12 

19  ! 1.8-1.5 

10  : 1-12 

10  : 13-16 

18  : 15-17 
18  : 18-30 

131.  The  Rich  Young  Ruler 

19  : 16-30  ' 10  : 17-31 

840 


SYNOPTICAL  VIEW  OF  THE  GOSPELS. 


SECT.  SUBJECT. 


MATT. 


132.  Laborers  in  the  Vineyard 

133.  Third  Time  foretells  his  Death 

134.  The  Ambitious  Request  of  James  and 

John 

135.  Healing  Two  Blind  Men  near  Jericho. . 

136.  Zaccheus;  the  Ten  Pounds 

137.  Jesus  sought  at  Jerusalem  

138.  Arrives  at  Bethany  Six  Days  before  the 

Passover 


20 : 1-16 
20 : 17-19 

20  : 20-28 
20  : 29-34 


MARK. 

10  : 32-34 

10  : 35-45 
10 : 46-52 


LUKE. 


18  : 31-34 


18  ; *35-43 
19 : 1-28 


19:23 


VII.  The  Last  Passover  Week. 


Seven  days,  April  2r.d  to  April  oth,  a.d.  SO. 


139.  First  Day  of  the  Week,  Public  Entry 

into  Jerusalem 

140.  Certain  Greeks  desire  to  see  Jesus 

141.  Second  Day  of  the  Week.  The  Barren 

Fig-tree 


21  : 1-11 
21  : 17 

21  : 18, 19 


142.  The  Temple  Cleansed. 


21  : 12-16 


143.  Third  Day  of  the  Week.  Withered  Fig- 

tree  

144.  In  the  Temple ; the  Two  Sons 

145.  The  Wicked  Husbandmen 

146.  Marriage  of  the  King’s  Son 

147.  Tribute  to  Caesar 

148.  Concerning  the  Resurrection 

149.  The  Great  Commandment 

150.  Christ  the  Son  of  David  

151.  Last  Discourse  to  the  Jews 

152.  The  Widow’s  Mite 

153.  Reflections  on  the  Unbelief  of  the  Jews 

154.  Discourse  on  the  Mount  of  Olives 

155.  The  Ten  Virgins ; the  Talents 

156.  Graphic  Scene  of  the  Judgment 

157.  Fourth  Day  of  the  Week.  The  Rulers 

conspire 

158.  The  Supper  and  Anointing  at  Bethany 

159.  Fifth  Day  of  the  Week.  Preparation 

for  the  Passover 

160.  Sixth  Day  of  the  Week.  The  Passover;  \ 

Contention  of  the  Twelve j 

181.  Washing  the  Disciples’  Feet 

162.  The  Traitor  pointed  out ; Judas  with- 

draws   

163.  Jesus  foretells  the  Fall  of  Peter 

164.  Institutes  the  Lord’s  Supper  (1  Cor. 

11  : 23-26) 

165.  Valedictory  Discourse  ...  


21  : 20-22 
21  : 23-32 

21  : 33-46 

22  : 1-14 
22  : 15-22 
22  : 23-33 
22  : 31-40 

22  : 41^6 

23  : 1-39 


24  : 1-51 

25  : 1-30 
25  : 31-46 


26  : 1-5 
26  : 6-16 

26  : 17-19 
26;  20 


26  : 21-25 


26  : 26-29 


166.  “ “ Continued 

167.  “ “ Concluded 

168.  Christ’s  Intercessory  Prayer 

169.  Again  foretells  the  Fall  of  Peter 

170.  The  Agony  in  Gethsemane 

171.  Betrayal  and  Apprehension 


26  : 30-35 
26  : 36-46 
26  : 47-56 


11 : 1-11 
11:  11 

11 : 12-14 
11 : 15-19 


11 : 20-26 
11  : 27-33 
12 : 1-12 


12  : 13-17 
12 : 18-27 
12 : 28-34 
12 : 35-37 
12  : 38-40 
12  : 41-44 


13  : 1-37 


14 : 1,  2 
14 : 3-11 

14 : 12-16 
14:  17 


14 : 10-21 


14 : 22-25 


14 : 26-31 
14  : 32-42 
14 : 43-52 


19:  29-44 


J 19:45-46: 
I 37,38 


20 : 1-8 
20 : 9-19 


20 : 20-26 
20  : 27-40 


20  : 41-44 
20  : 45-47 
21 : 1-4 

21 : 5-36 


22 : 1,  2 

22 : 3-6 

22  : 7-13 
(22:14-18. 
1 24-30 


22 : 21-23 
22  : 31-38 

22  : 19,  20 


22  : 39 
22 : 40^6 
22 : 47-53 


172.  Jesus  before  Annas 


173.  Peter  thrice  denies  Christ 

174  Jesus  before  Caiaphas 

175.  The  final  Formal  Examination 

176.  Jesus  led  to  Pilate 

177.  Remorse  and  Suicide  of  Judas  (Acts 

1 : 18,  19) 

178.  Jesus  before  Pilate 

179.  Jesus  before  Herod 

180.  Again  before  Pilate ; Barabbas  


20:58,69-75  14:54,66-' 


22,:  54-62 


26 : 57,59-68  14 : 53,55-65  22 : 54,63-65 


27  : 1 

15:  1 

22 : 66-71 

27:2 

15:  1 

23:  1 

27  3-10 

27  : 11-14 

15 : 2-  5 

23:“2-5’ 
23  : 6-12 

27  : 15-26 

15 : 6-15 

23 : 13-25 

JOHN. 


11  : 55-57 
12: 1,9-11 


12  : 12-19 
12 : 20-36 


12:  37^ 


12:  2^3 


13 : 1-20 

13 : 21-30 
13 : 31-38 


14  : 1-31 
15 : 1-27 

16  : 1-33 

17  : 1-26 
18:  1 
18:  1 

18 : 2-11 
j 18 : 12-14, 
1 19-23 
J 18 : 15-18, 
1 25-27 
18:  24 


18:  28 


18  : 28-38 


18  : 39,  40 


SYNOPTICAL  VIEW  OF  THE  GOSPELS. 


841 


SECT.  SUBJECT. 

181.  Scourged  and  delivered  to  be  crucified . 

182.  Led  away  to  be  crucilied 

188.  The  Crucifixion 

184.  Phenomena  attendimr  his  Death 

185.  The  Burial L . 

180.  The  Seventh  Bay  of  the  Week.  Sepulchre 

sealed  and  guarded 


MATT. 

27  : 2G-30 
27  : 31-84 
27  : 35-44 
27  : 45-.5() 
27  : 57-01 

27 : G2-GG 


MARK. 

15 : IG  -19 
15  : 20-23 
15  ; 24-32 
15  : 33-41 
15  : 42-47 


LUKE. 

23:  25 
23  : 26-33 
23 : 38-43 
23 : 44-49 
23  : 50-50 


JOHN. 

19 : 1-lG 
19 : 10,  17 
19  : 18-27 
19  : 28-30 
19  : 31-42 


VIII.  From  Christ’s  Kesurrection  till  uis  Ascension. 
Forty  days,  April  to  May,  a.d.  30. 


187.  The  Fir Bay  of  the  Week,  The  Kesur- 

rection   

188.  Women  visit  tlie  Sepulchre 

189.  Vision  of  Angels 

190.  Peter  and  Oomi  at  the  Sepulchre 

191.  Jesus  appears  to  Mary  Magdalene 

192.  Meets  the  Other  Women 

193.  Report  of  the  Women. 

194.  Report  of  the  Watch 

195.  Appears  to  Two  Disciples  and  to  Peter 

(1  Cor.  15  : 5) 

19G.  Evening  at  thetUose  of  the  First  Bay  of 
the  Week.  Appears  to  Ten  Apostles 
(1  Cor.  15  : 5) 

197.  Evening  at  the  Close  of  the  First  Bay  of 

the  Next  Week.  Appears  to  Eleven 
Apostles 

198.  Appears  to  Seven  Apostles 

199.  Appears  to  above  Five  Hundred  (1  Cor. 

15:6) 

290.  He  is  seen  of  James ; then  of  all  the 
Apostles.  1 Cor.  15 : 7 ; Acts  1 : 3-8. . . 
201.  The  Asceiisiqn  (Acts  1 : 9-12) 


28  : 2-4 
28  : 1 
28 : 5-8 


28  : 9,'i6 
28 : 11-15 


28 : 16 


28 : 16-20 


202.  John’s  Conclusion  of  his  Gospel 


20  : 1,‘2 

20  : 3-10 

20  : 11-17 

IG:  1-4 

16  : 5-8 

16:  9 

24:1,2 

24  : 3-8 

24 : 12 

16:  10,11 

24  ; 9-11 

20 : 18 

16  : 12, 13 

16 : 14 

24  : 13-35. 

24  : 36-49 

20  : 19-25 

20 . 26-29 
21 : 1-23 

16 : 15-18 

2^1 : 50-53 

10  : 19,  20 

i 

j 20:  30,31; 
(21  : 21, 25 

/ 


SUGGESTIONS  ON  THE  STUDY  OF  MARK. 




How  rarely  do  we  hear  of  a Sunday  School  or  a Bible  Class  studying  the 
Gospel  of  Mark?  Yet  no  Gospel  is  more  deserving  of  study.  From  none 
can  we  so  soon  get  so  good  a view  of  our  Savior’s  life.  None  is  better 
suited  for  lieginning  the  study  of  the  Gospels.  There  is  something  in 
its  structure,”  says  Dr.  J.  A.  Alexander,  “ which  makes  it  eminently  fit  to 
give  the  first  impression  of  the  Gospel  History,  and  prepare  the  reader  for 
the  study  of  the  other  books.”  So  also  Webster  and  Wilkinson  in  their 
Greek  Testament  say,  We  would  suggest  to  those  who  put  this  work  into 
the  hands  of  their  pupils  at  school,  that  there  are  reasons  why  the  second 
Gospel  should  be  read  before  any  other,  as  the  best  introduction  to  the 
regular  and  systematic  study  of  the  New  Testament.”  Such  is  also  the 
opinion  of  many  of  our  best  educators  ; and  in  many  Theological  Semina- 
ries, the  Gospel  of  Mark  is  made  the  basis  for  the  study  of  the  Evangelists. 
But  equally  adapted  is  this  Gospel  to  the  various  grades  of  Sabbath-school 
teachers  and  scholars.  There  is  scarcely  a reason  for  its  critical  study 
which  is  not  also  equally  strong  for  its  popular  study. 

To  encourage  the  study  of  the  Second  Gospel  is  the  design  of  the  fol- 
lowing fifty-two  Lessons,  which  are  entitled  A Yeah  in  Mark.  By  their 
use,  or  by  following  their  divisions,  the  Life  of  Christ,  as  presented  by 
Mark,  can  be  accomplished  in  a year.  The  questions  refer  to  points  dis- 
cussed in  the  “ Notes,”  and  are  adapted  to  advanced  classes.  But  a judi- 
cious teacher  can  use  the  lessons  in  connection  with  younger  scholars. 
No  one  should  slavishly  use  a question-book,  or  a lesson-paper.  Ques- 
tions may  assist  in  getting  a lesson  ; but  when  a lesson  is  mastered, 
the  teacher  should  use  or  not  use  them,  vary  them  or  ask  others,  as  cir- 
cumstances demand. 

Read  the  Introductory  Remarks  at  the  beginning  of  the  volume.  Refer 
frequently  to  the  Synoptical  View  of  the  Four  Gospels.  Commit  to  mem- 
ory the  whole  or  a part  of  the  verses  of  each  lesson.  Look  out  and  fix  in 
mind  the  Scripture  references  in  the  Notes  ” or  the  Remarks.”  Go 
over  the  lesson  twice  before  going  to  the  class.  Familiarize  yourself  with 
the  locality  of  places  mentioned  in  the  Gospels.  Starkweather’s  Sunday- 
School  Geography  will  be  found  a convenient,  valuable  and  cheap  manual 
for  this  purpose. 


A YEAR  IN  MARK. 


LESSON  I. 

THE  MINISTRY  OP  JOHN;  AND  THE  BAPTISM  OF  JESUS. 

Cn.  1 : 1-11.  A.D.  26. 

Parallel  Passages : Matt.  3 : 1-17 ; Luke  3 : 1-23. 


How  does  Mark  begin  liis  Gospel? 
Verse  1.  Of  wliat  is  this  verse  the 
title  ? Why  ? What  does  Gospel 
mean  ? What  can  you  say  about 
Mark’s  use  of  this  word?  What 
about  the  name  Jesiis?  The  name 
Clirist  1 * Of  the  title  Son  of  God  ? 
Compare  Matt.  1:1.  2.  What  of 

the  prophecies  here  quoted  ? Whose 
prediction  is  given  in  this  verse? 
Whose  in  the  next  ? What  is  the 
meaning  and  use  of  messenger  2 
How  did  it  apply  to  John  ? 3.  What 
does  wilderness  denote  ? How  was 
John  a voice  of  one  crying  in  the 
wilderness  ? How  did  he  prepare 
the  way  of  the  Lord  ? 

4.  What  does  the  name  John 
mean  ? What  of  his  history  ? Why 
does  Mark,  as  well  as  Matthew,  in- 
troduce him  so  abruptly?  What 
did  John  do?  What  is  the  word 
baptize  1 Its  meaning  and  use  ? In 
what  wilderness  was  John?  How 
did  John  preach?  What  did  he 
preach  ? What  is  the  meaning  of 
baptism  of  repentance?  Of  the 
phrase  for  the  remission  of  sins  ? 
What  does  this  verse  then  state  ? 

5.  What  was  the  immediate  result 
of  John’s  ministry  ? Will  you  ex- 
])lain  the  language?  Where  were 
they  baptized?  Tell  us  about  the 
Jordan.  Meaning  of  confessing 
their  sins  ? 

6.  What  was  John’s  costume  and 
food  ? What  can  you  say  of 
camePs  hair?  Of  John’s  girdle? 
Of  locusts?  Of  ivild  honey? 


7.  Of  whom  did  John  preach  ? 
Will  you  explain  the  languaue? 

8.  With  what  did  John  contrast  his 
baptism  ? How  should  with  water, 
etc.,  be  translated  ? What  is  the 
baptism  of  the  Holy  Spirit  ? 

9.  How  did  Jesus  begin  his  min- 
istry ? How  long  had  John  been 
preaching  ? At  what  time  of  the 
year  was  Jesus  baptized?  Where 
was  Nazareth  ? What  can  you  tell 
about  it  ? Meaning  of  its  name  ? 
Of  Galilee  ? What  was  the  signifi- 
cance of  our  Savior’s  baptism? 
Where  was  Jesus  baptized  ? What 
can  you  say  about  his  being  baptized 
in  the  Jordan  ? What  does  Dean 
Stanley  say  ? 10.  What  about  Mark’s 
use  of  the  word  straightway  ? What 
occurred  immediately  after  our 
Savior’s  baptism?  What  did  John 
see  ? What  is  meant  by  heavens  ? By 
opened  ? Of  what  is  a dove  an 
emblem  ? Why  did  the  Spirit 
descend  upon  Jesus?  11.  Who 
spake  from  heaven?  What  did  lie 
say?  Meaning  of  this  language? 
What  is  the  relation  of  all  this 
to  baptism  ? 

What  doctrines  and  duties  does 
this  lesson  teach?  See  llemarks 
1-11.  Concerning  Jesus?  The  be- 
ginning of  the  new  dispensation  ? 
Concerning  John  ? True  repent- 
ance ? Concerning  exalting  Christ  ? 
Christ  and  the  Spirit?  From  the 
baptism  of  Christ?  From  the 
opened  heavens  ? Any  other  les- 
sons from  this  passage  ? 


344 


A YEAR  IN  MARK. 


LESSON  II. 

THE  TEMPTATION;  AND  THE  BEGINNING  OP  THE  GALILEAN  MINISTRY. 
CALLING  OF  FOUR  DISCIPLES. 

Cii.  1 : 12-20.  A.D.  27. 

Parallel  Passages  : Matt,  4 : 1-22  ; Luke  4 : 1-31  ; Jolin  4 : 1-4,  43-46. 


12.  What  immediately  followed 
our  Lord’s  baptism  ? What  wilder- 
ness was  the  scene  of  Christ’s 
temptation  ? How  came  he  to  go 
there?  Meaning  of  diiveth  liiiu? 
Why  was  Jesus  tempted?  13.  How 
long?  When  did  the  temptations 
given  by  Matthew  and  Luke  proba- 
bly occur?  What  does  the  word 
Satan  mean  ? Who  is  he  ? How 
was  it  possible  for  Jesus  to  be 
tempted  ? What  does  Mark  imply  ? 
What  ideas  does  the  phrase  with 
tlie  wild  beasts  suggest?  What 
does  Dr.  Hackett  say  of  the  place  of 
temptation  ? What  are  angels  ? 
What  is  meant  by  iiiiiiistered  unto 
him  1 

How  long  a time  intervened  be- 
tween the  temptation  and  the 
Galilean  ministry  ? What  events 
occurred?  From  which  evangelist 
do  we  learn  these  things  ? 

14.  What  event  preceded  Christ’s 
ministry  in  Galilee  ? Meaning  of 
was  put  in  prison  ? Who  im- 
prisoned John?  Where?  When? 
What  can  you  say  about  Christ’s 
journey  into  Galilee  ? (John  4 : 4-42.) 
What  of  the  relation  of  Christ’s  min- 
istry to  John’s  ? Why  does  Mark  as 
well  as  Matthew  and  Luke  begin 
Christ’s  ministry  at  the  imprison- 
ment of  John?  What  did  Jesus 
preach?  Meaning  of  gospel Will 
you  explain  the  meaning  and  use  of 
the  phrase  kingdom  of  God  1 Its 
relation  to  cliurclif  15.  What  was 
fullilied  1 Meaning  of  the  phrase  ? 


Of  the  words  is  at  hand  1 What 
did  Jesus  command  them  to  do? 
Meaning  of  repent  1 How  is  it 
distinguished  from  another  word 
sometimes  translated  repent  f What 
can  you  say  about  the  command, 
believe  the  gospel  1 

What  four  disciples  were  called 
to  be  constant  attendants  of  Jesus  ? 
When  ? Where  ? 16.  What  can 

you  tell  about  the  Sea  of  Galilee  ? 
Meaning  of  Simon?  What  other 
name  did  he  have  ? What  can  you 
relate  about  Andrew  ? What  were 
these  brothers  doing  ? 17.  What  is 
the  meaning  of  Come  after  me  ‘I 
To  what  were  they  now  called  ? 
The  relation  of  this  call  to  a previ- 
ous and  a subsequent  call  ? (John  1 : 
42 ; Mark  3 : 14.)  What  is  meant 
by  fishers  of  men  ? 18.  What  was 
the  effect  of  this  call  on  Simon  and 
Andrew?  19.  What  can  you  say 
about  James  and  John  ? About 
Zebedee  ? About  the  ship  ^ About 
mending  their  nets?  20.  What 
did  James  and  John  do?  What 
does  the  language  of  this  verse  im- 
ply  ? 

What  may  you  learn  from  this 
lesson  ? See  Remarks,  12-22.  In 
regard  to  following  the  Spirit  ? In 
respect  to  temptation  ? Retire- 
ment and  solitude?  Angels?  Re- 
pentance and  faith?  Recommend- 
ing Jesus  ? Concerning  ministers  ? 
Concerning  following  Jesus,  and 
prompt  obedience  ? Are  any  other 
things  taught  by  this  passage  ? 


A YEAR  IN  MARK. 


345 


LESSON  III. 

JESUS  TEACHES  IN  CAPERNAUM  ; AND  HEALS  A DEMONIAC,  PETER’S 
MOTHER-IN-LAW,  AND  OTHERS. 

Ch.  1 : 21-34.  A.D.  28;  probably  January. 

Parallel  Passages  : Matt.  8 : 14-17 ; Luke  4 : 31-41. 


What  can  you  say  about  tlie  mir- 
acles of  Christ?  What  was  their 
design?  Their  relation  to  a new 
dispensation  ? Prof.  Hitchcock’s  re- 
mark ? 

21.  Who  went  into  Capernaum? 
Where  was  Capernaum  ? What 
sa))biit!i  Js  here  meant  ? What  does 
synagogue  mean?  Can  you  tell 
anything  regarding  its  history  and 
organization  ? What  did  Jesus  do 
in  the  synagogue?  22.  What  was 
its  effect  on  his  hearers  ? What 
is  meant  by  Ills  doctrine  ^ How  did 
he  teach?  Who  were  the  scribes? 
What  was  the  difference  between 
Clirist’s  teaching  and  theirs  ? 

23.  What  is  meant  by  a man  with 
an  unclean  sj)irit  2 What  is  an  un- 
clean spirit  ? Why  so  called  ? What 
can  you  tell  of  demoniacal  posses- 
sions in  the  days  of  our  Savior  ? 
How  were  they  distinguished  from 
diseases  ? Do  such  possessions  occur 
at  the  present  day  ? What  special 
reason  can  be  given  for  their  mani- 
festation in  our  Savior’s  day  ? What 
reason  for  supposing  these  posses- 
sions limited  to  that  age  ? Who  cried 
out?  24.  What  is  the  meaning  of 
Let  us  alone?  Of  the  expression, 
IViiat  liave  we  to  do  with  thee  ? 
Of  Nazareth?  What  is  the  force 
of  the  question,  Art  thou  come, 
etc.  ? How  do  you  explain  the  plural 
we  in  the  last  verse  and  us  in  this  ? 
How  did  the  demon  know  Jesus  ? 
What  is  meant  by  Holy  One  of 
Rod?  25.  What  did  Jesus  do? 
What  did  he  command  ? What 


personalities  are  implied  in  the 
words.  Come  out  of  him  ? 20.  What 
was  the  effect  on  the  unclean  spirit  ? 
What  does  the  language  used  prove 
in  regard  to  the  personality  of  de- 
mons ? in  regard  to  their  character  ? 
27.  What  was  the  effect  of  this 
miracle  on  the  people?  Meaning 
of  questioning  among  themselves  ? 
What  did  they  say?  How  should 
this  verse  read?  What  is  the  mean- 
ing ? 28.  What  further  effect  fol- 
lowed this  miracle  ? 

29.  Where  did  Jesus  immedi- 
ately go  ? Where  did  Simon  and 
Andrew  formerly  reside  ? Where 
now?  30.  What  is  here  implied 
respecting  Peter’s  family  ? What 
ailed  his  wife’s  mother  ? What  can 
you  say  regarding  fevers  in  Pales- 
tine ? What  else  is  said  in  this 
verse?  31.  How  did  Jesus  heal 
her  ? What  is  the  meaning  of  lifted 
licr  up  ? What  evidence  did  she 
give  of  a perfect  cure  ? 

33-34.  What  other  miracles  did 
he  perform  ? Why  were  these  sick 
brought  at  the  close  of  the  day  ? 
How  general  was  the  gathering  ? 
Why  did  he  not  permit  demons  to 
speak  ? 

What  do  you  learn  from  these 
verses?  See  Remarks  23-33.  About 
attending  public  worship  ? Concern- 
ing a mere  intellectual  knowledge 
of  Christ  ? Concerning  Christ’s  vic- 
tory over  demons  ? Celibacy  of  the 
clergy  ? Our  first  resort  in  trouble  ? 
Concerning  Christ’s  cures?  Of 
Christ’s  love  ? 


846 


A YEAR  IN  MARK. 


LESSON  IV. 

JESUS  IN  RETIREMENT.  PREACRES  THROUGHOUT  GALILEE.  HEALS  A 

LEPER. 

Ch.  1 : 35-45.  A.D.  28 ; probably  February. 

Parallel  Passages : Matt.  4 : 23-25 ; 8 : 1-4 ; Luke  4 : 42-44 ; 5 : 12-16. 


35.  Where  did  Jesus  seek  retire- 
ment ? When  ? What  is  the  mean- 
ing of  111  the  uiorniiig,  etc.  ? He 
went  out  from  whence  ? Why  did 
he  go  into  a solitary  place  ? 3G.  Who 
followed  after  him  ? 37.  What  did 
they  say  to  him  ? Why  did  they 
thus  speak  to  him?  38.  What  did 
Jesus  reply  ? What  did  he  show  by 
this  reply?  What  is  meant  by  the 
phrase,  Therefore  came  1 forth  *2 
39.  What  did  Jesus  do  ? Where  is 
this  first  general  preaching  tour 
throughout  Galilee  more  fully  re- 
corded ? What  miracles  did  he  per- 
form ? 

40-.  Where  was  the  leper  healed? 
After  what  sermon,  according  to 
Matthew  ? What  can  you  tell  albout 
the  leprosy  ? What  about  modern 
leprosy  ? Of  what  is  leprosy  an  em- 
blem ? Will  you  illustrate  this? 
How  bad  a case  was  this?  Luke 
5 : 12.  What  did  his  manner  of 
coming  to  Jesus  show?  What  did 
he  say  to  Jesus  ? What  faith  and 
state  of  mind  does  this  petition  indi- 
cate ? 41.  How  was  Jesus  affected  ? 
What  did  Jesus  do  ? What  can  you 
say  of  Jesus  touching  him  contrary 
to  Jewish  law?  What  did  Jesus 


say  ? How  did  it  correspond  with 
the  leper’s  request  ? 42.  What  was 
the  effect  ? 43.  What  is  the  meaning 
of  straitly  charged  him?  What 
further  did  Jesus  do  to  him  ? 
44.  Why  did  Jesus  frequently  give 
the  prohibition.  Say  nothing  to  any 
man?  Why  in  this  case?  Where 
should  this  leper  show  himself  to 
the  priest  ? What  should  he  there 
do?  What  did  these  purifying  cere- 
monies and  offerings  typify?  What 
is  the  meaning  of  for  a testimony 
nnto  them  ? 

45.  What  is  related  in  this  verse  ? 
What  can  you  say  about  this  man’s 
disobedience  ? What  was  the  result 
upon  Jesus?  Why?  What  is  the 
meaning  of  could  not  ? Of  desert 
places  ? 

Remarks  84-40.  What  may  you 
learn  from  this  lesson  ? What  about 
early  rising  and  secret  prayer  ? 
About  seeking  a blessing  on  our- 
selves ? About  fulfilling  our  mis- 
sion ? Regarding  sin  ? The  sinner 
seeking  Jesus  ? Jesus  a Savior  ? In 
regard  to  talking  about  Christ  ? 
Can  you  think  of  any  other  doctrines 
or  duties  suggested  or  illustrated  by 
this  lesson  ? 


A YEAR  IN  MARK. 


347 


LESSON  V. 

HEALING  OF  A PARALYTIC  AT  CAPERNAUM. 
Ch.  2 : 1-12.  A.D.  28 ; probably  March. 
Parallel  Passages : Matt.  9 : 2-8 ; Luke  5 : 17-26. 


What  can  you  say  about  Mark’s 
narrative  in  the  preceding  chapter  ? 
What  in  regard  to  this  chapter? 
How  long  was  it  now  since  the  be- 
ginning of  the  Galilean  ministry? 
Since  Christ’s  baptism  ? 

1.  What  entrance  of  Christ  into 
Capernaum  was  this  ? Where  was 
Capernaum  ? What  relation  did  it 
bear  to  Christ  and  his  missionary 
labors?  Some  days  after  what? 
Meaning  of  it  was  noised,  etc.  ? 
What  lioiise  % 2.  Who  were  gather- 
ed together  ? How  great  was  the 
crowd?  What  word  was  it  he 
spoke?  3.  What  is  the  palsy?  4.  What 
were  they  unable  to  do  ? How  did 
they  get  upon  the  house-top  ? What 
act  is  meant  by  the  phrase  they  un- 
covered the  roof?  Wliat  by  the 
phrase  they  had  broken  it  up  ? By 
letting  down  tlie  bed  ? What  can 
you  tell  about  Oriental  beds  ? What 
does  Dr.  Hackett  say  ? What  does 
Dr.  Thomson  say  ? 

5.  What  did  Jesus  see?  Did  the 
paralytic  also  exercise  faith?  By 
what  title  did  Jesus  address  him  ? 
What  did  Jesus  first  do  for  him  ? 
What  can  you  say  about  the  relation 
betvyeen  bodily  and  spiritual  cleans- 
ing in  our  Savior’s  miracles  ? 6.  Who 
were  the  scribes  ? From  whence 
came  they  ? Luke  5 : 17.  What 
were  they  now  doing?  Why  had 
Jesus  made  the  forgiveness  of  sins 
so  prominent  ? 7.  What  did  they 


say  in  their  hearts  ? How  are  this 
and  thus  used  here  ? What  is  the 
meaning  of  Uaspheme  f What 
opinion  did  these  scribes  justly 
hold?  8.  What  did  Jesus 
How  did  he  perceive  it  ? What 
did  he  say  ? How  does  his  question 
correspond  with  that  in  verse  7 ? 

9.  What  further  does  Jesus  ask? 
How  would  you  answer  the  question  ? 
Anything  marked  in  Jesus  using  the 
words  to  say  ? 10.  What  does  Jesus 
now  propose  to  give  them?  How 
does  the  wisdom  of  Jesus  appear  in 
this  proposal  ? What  can  you  say 
regarding  the  title,  the  Son  of 
man  ? What  kind  of  power  is 
here  claimed  for  the  Son  of  man? 
11.  What  evidence  have  you  that 
Jesus  wrought  miracles  in  his  own 
divine  power  ? 12.  What  was  the 
effect  on  the  paralytic  ? What  effect 
did  the  miracle  have  upon  the  peo- 
ple ? What  did  they  say  ? Meaning 
of  on  this  fashion  ? 

Inferences  and  suggestions  from 
this  passage  : Remarks  1-12.  How 
may  we  profitably  imitate  the  useful- 
ness of  Jesus?  What  is  the  effect 
of  Christ’s  presence  in  a church  or 
family  ? What  may  we  learn  in  re- 
gard to  doing  good  ? What  is  often 
the  effect  of  afflictions  ? What  may 
we  learn  concerning  Christ?  Con- 
cerning his  commands  ? What  is 
the  best  evidence  that  our  sins  are 
forgiven  ? 


348 


A YEAR  IN  MARK. 


/ 


LESSON  VI. 

THE  CALLING  OF  MATTHEW,  AND  THE  FEAST  AT  HIS  HOUSE. 

Ch.  2 : 13-22.  A.D.  28 ; probably  March. 

Parallel  Passages : Matt.  9 : 9-17 ; Luke  5 : 27-39. 


A SECOND  ground  of  Pharisaical 
opposition  is  presented  in  this  i)as- 
sage.  What  is  it?  13.  From  what 
place  did  Jesus  go  forth?  Where 
then  was  Capernaum  ? Can  you 
give  other  instances  of  Jesus  teach- 
ing by  the  seaside  ? 14.  Who  was 
Levi  I What  about  his  two  names  ? 
What  can  you  tell  about  Alpheus  ? 
What  in  regard  to  the  sitting  pos- 
ture of  Levi  ? What  was  the  receipt 
of  custom  ? What  can  you  say  about 
Christ's  call  and  Levi’s  obedience  ? 

15.  What  two  conversations  does 
Mark  now  proceed  to  relate  ? When 
and  where  did  this  feast  probably 
occur  ? What  was  their  posture  at 
table  ? Who  were  publicans  ? What 
can  you  tell  about  them?  What 
was  their  conduct  toward  Jesus  ? 
16.  Who  were  the  scribes  What 
can  you  tell  about  the  Pharisees  ^ 
How  did  the  Pharisees  see  Jesus  eat 
with  sinners  and  publicans  ? To 
whom  did  they  utter  their  com- 
plaint? 17.  What  did  Jesus  say? 
What  character  and  mission  of 
Jesus  is  here  presented?  How  was 
his  answer  applicable  to  the  case  in 
hand  ? 

18.  What  can  you  tell  about  the  dis- 
ciples of  John  ? What  does  the  lan- 
guage translated  used  to  fast  mean  ? 


What  fasts  were  enjoined  by  Moses  ? 
What  other  fasts  afterward  added? 
What  did  the  disciples  of  John  pro- 
bably observe  ? What  want  of  frank- 
ness is  indicated  by  the  question  put 
to  Jesus?  19.  How  does  Jesus  re- 
ply ? What  was  his  first  illustration  ? 
Who  are  the  sons  of  the  bride- 
chamber  1 Who  the  bridegroom  ? 
20.  When  would  Christians  fast? 
Why  ? What  does  this  illustration 
teach?  21.  What  is  the  second  il- 
lustration ? What  is  meant  by  the 
language  translated  new  clotli  2 
How  would  you  apply  this  illustra- 
tion ? 22.  Will  you  give  the  third 
illustration  ? What  is  meant  by 
new  wine  I What  kind  of  bottles 
are  here  meant?  Will  you  apply 
this  illustration  ? 

What  practical  truths  may  you 
learn  from  this  lesson  ? See  Re- 
marks, 13-23.  To  what  does  Christ 
call  us?  A characteristic  of  true 
obedience  ? When  may  we  associate 
with  the  openly  wicked  ? How  are 
moralists  still  offended  with  Jesus  ? 
What  in  regard  to  hasty  judgments  ? 
When  is  fasting  good,  and  when 
evil  ? What  can  we  learn  in  regard 
to  Jesus?  What  in  regard  to  mix- 
ing things  essentially  different  ? 
What  else  may  you  learn  ? 


A YEAR  IN  IMARK. 


849 


LESSON  VII. 

CimiST  AND  THE  SABBATH.  PLUCKING  EABS  OP  GRAIN,  AND  HEALING 
A WITHERED  HAND  ON  THE  SABBATH. 

Ch.  2 : 23-28  ; 3 : 1-6.  A.D.  28 ; probably  April. 

Parallel  Passages  : Matt.  12  : 1-14;  Luke  6 : 1-11. 


What  fourtli  ground  of  Pharisaic 
opposition  is  brought  to  view  in 
this  lesson  ? When  did  the  inci- 
dents here  related  probably  occur  ? 

23.  What  is  meant  by  coril-fields  1 
What  can  you  say  about  the  Sab- 
batli-day  ] Why  did  the  disciples 
pluck  ears  of  grain?  Meaning  of 
the  language  ? 24.  What  was  the 
point  of  the  Pharisees’  objection? 
What  ground  had  they  to  say  that 
the  plucking  of  grain  was  unlaw- 
ful ? 25.  How  did  Jesus  answer 
them  ? How  did  they  esteem 
David?  26.  What  is  meant  by 
bouse  of  God?  Where  situated? 
Who  was  Abiatliar?  Why  is  he 
named  rather  than  Ahimelech  liis 
father?  What  can  you  tell  about 
the  show-bread?  How  does  this 
example  of  David  bear  on  the 
plucking  of  grain  on  the  Sabbath  ? 
27.  What  two  arguments  are  here 
presented  by  Matthew  12  : 5-7  ? 
Wliat  argument  does  Mark  alone 
present  in  tliis  verse  ? Will  you 
explain  it?  28.  What  is  presented 
in  this  verse  ? Tell  us  about  the 
Son  of  man.  How  is  he  Lord  of 
tlie  Sabbath?  What  is  the  bear- 
ing of  this  incident  and  argument 
upon  the  Lord’s  day  ? 

Ch.  3 : 1.  When  and  where  did 
Jesus  enter  a synagogue?  What  is 
meant  by  a withered  hand  ? 2.  Who 
watched  him?  With  what  kind  of 
spirit  ? For  what  purpose  ? To  whom 


would  they  accuse  him?  8.  What 
did  Jesus  do  ? Meaning  of  the 
language  translated  stand  forth  ? 
4.  What  does  he  ask  them?  In 
what  sense  is  to  do  good  or  • to  do 
evil  used,  general  or  particular  ? 
Tlie  meaning  and  force  of  to  save 
life  or  to  kill  ? Why  did  the 
Pharisees  hold  their  peace  ? What 
additional  argument  is  presented  in 
Matthew  12  : 11,  12  ? 5.  For  what 
is  Mark  noted?  With  what  feelings 
did  Jesus  look  around  upon  them  ? 
What  can  you  say  of  Christ’s  anger  ? 
Meaning  of  being  grieved  ? Of 
hardness  of  heart  ? How  did  Jesus 
perform  this  miracle  ? How  does 
this  incident  illustrate  faith? 
6.  What  now  took  place  among 
the  opposers  of  Jesus?  Who  were 
the  Herodians  ? Why  did  tlie 
Pharisees  take  counsel  with  them  ? 

What  may  you  learn  from  this 
lesson  ? See  ch.  2,  Remarks  23-26, 
and  ch.  3,  Remarks  1-8.  In  regard  to 
human  rights?  To  the  Bible?  'J’o 
the  law  of  necessity  ? In  regard  to 
the  Sabbath  ? 

What  do  we  learn  regarding 
Christ  in  his  work  ? The  wicked 
watching  the  friends  of  God  ? What 
may  be  done  openly?  What  is  be- 
coming the  Sabbath  ? What  about 
anger?  What  did  the  stretching 
forth  the  hand  illustrate  ? Do  you 
think  of  any  other  inferences  ? 


350 


A YEAR  IN  MARK. 


LESSON  VIIL 

JESUS  WITHDRAWS  FROM  HIS  ENEMIES.  THE  SELECTION  OF  THE 
APOSTLES.  ' 

Ch.  3 : 7-19.  A.D.  28 ; possibly  May. 

Parallel  Passages : Matt.  12  : 15-21 ; Luke  6 : 12-lC.  Compare  Matt.  10  : 1-4. 


7.  From  wliom  did  Jesus  with- 
draw ? Where?  Why?  Who  fol- 
lowed him?  What  can  you  say  of 
the  vividness  of  this  description  ? 
Wliere  was  Galilee  2 Judea  2 
8.  Why  is  Jerusalem  also  men- 
tioned? Where  was  Idumea  2 What 
region  is  meant  by  beyond  Jordan  ? 
What  can  you  tell  about  Tyre  ? 
Sidon  ? What  called  such  great 
multitudes  after  Jesus?  9.  What 
did  Jesus  direct  his  disciples  to  do  ? 
Why  ? What  kind  of  a ship  was  it  ? 
10.  What  was  the  special  cause  of 
this  great  pressure  upon  Jesus? 
Meaning  of  the  phrase,  they  pressed 
upon  him  ? Of  plagues  ? 11.  What 
were  unclean  spirits '2  What  did 
they  do  ? What  is  the  meaning  of 
their  exclamation,  Thou  art  the  Son 
of  God  ? 1 2.  What  did  Jesus  strictly 
charge  the  demons?  Why?  What 
ancient  prophecy  was  now  fulfilled 
(Matt.  12  : 17-21)  ? 

13.  How  would  you  distinguish 
the  several  calls  to  those  who  were 
selected  as  Apostles  ? What  moun- 
tain is  here  referred  to?  Will  you 
explain  the  phrase  into  the  moun- 
tain *2  Whom  did  he  call  ? 

14.  What  is  the  meaning  of  the 
verb  translated  ordained  *2  What 
can  you  say  of  the  number  twelve? 
What  is  here  stated  as  the  reason  of 
their  appointment  ? What  were 


the  characteristics  and  the  necessary 
condition  of  an  apostle  ? How  often 
were  the  twelve  styled  Apostles  in 
the  Gospels  ? How  are  they  styled 
in  the  Acts  ? When  were  they  sent 
forth  to  preach?  15.  IJpw  was 
preaching  attested?  Can  you  give 
any  instances? 

16.  How  many  catalogues  of  the 
Apostles  are  given  in  the  New  Tes- 
tament ? What  can  you  say  about 
these  catalogues?  What  does  the 
phrase  he  surnamed  Peter  mean  ? 
What  is  there  significant  in  the 
name,  Peter?  Why  is  his  name 
put  first  on  the  list  ? What  further 
do  you  know  about  Peter  ? 17.  What 
about  James?  John?  Why  were 
James  and  John  surnamed  Boaner- 
ges? 18.  What  can  you  tell  about 
Andrew  ? Philip  ? Bartholomew  ? 
Matthew?  Thomas?  James  son  of 
Alpheus?  Thaddeus  ? Simon  the 
Canaanite  ? 19.  Judas  Iscariot  ? 

Meaning  of  betrayed  him  ? WTiat 
sermon  now  followed?  Luke  6 : 
17-49. 

What  practical  truths  may  you 
derive  from  this  passage  ? See  Re- 
marks 9-17.  What  in  regard  to  our 
own  labors  for  Christ  ? What  in 
regard  to  the  wicked  ? In  regard  to 
ministers  ? In  regard  to  false  pro- 
fessors? What  other  lessons  may 
be  learned  ? 


A YEAR  IN  MARK. 


351 


LESSON  IX. 

CHRIST  CHARGED  TV^ITH  BEING  IN  LEAGUE  WITH  SATAN.  HIS  TRUE 
RELATIVES. 

Ch.  3 : 20-35.  A.D.  28;  Autumn. 

Parallel  Passages  : Matt.  12  : 22-37.  Compare  Luke  11  : 14-23. 


What  events  probably  occurred 
between  those  of  the  last  lesson  and 
this  ? Luke  0 : 16  to  8 : 3.  Where 
were  they  now  (ver.  19)  ? 20.  How 
is  the  multitude  vividly  described  in 
this  verse  ? 21.  Who  are  meant  by 
liis  Mends  ? What  did  they  do  ? 
Meaning  of  beside  himself  I 

22.  What  scribes  are  here  men- 
tioned? Probable  object  of  their 
coming  ? What  did  they  say  ? Rea- 
son of  this  malicious  charge  (Matt. 
12  : 22-24)  ? Meaning  of  the  phrase, 
He  hath  Beelzebub  ? What  evan- 
gelist alone  records  this  definite 
charge  ? Will  you  explain  the  title 
Beelzebub  ? Hid  Jesus  hear  this 
(Matt.  12  : 25)  ? 23.  How  did  he 

answer  them  ? Meaning  of  par- 
ables 1 How  did  he  show  the  ab- 
surdity of  the  charge  ? Meaning  of 
Satan  2 24.  Will  you  explain  the 
first  illustration  from  a kingdom  ? 
25.  The  second  illustration  from  a 
house?  26.  Will  you  explain  the 
application,  so  if  Sataii^  etc.?  What 
can  you  say  about  Satan’s  kingdom  ? 
27.  What  is  the  final  illustration 
presented  in  this  verse  ? What  is 
the  reference  of  the  phrase  strong 
man’s  house?  The  meaning  of 
spoil  his  goods  ? How  does  this  il- 
lustrate what  Jesus  had  done? 

28.  What  solemn  warning  did 
Jesus  give  the  Pharisees?  Ex- 
plain the  expression.  Verily  I say 
unto  you  ? What  does  Jesus  say  of 
sins  in  general  ? Of  blasphemies  in 
particular  ? 29.  What  is  the  mean- 


ing and  use  of  the  word  blaspheme  ? 
What  gradation  of  blasphemy  can 
you  conceive  f What  is  it  to  blas- 
pheme against  the  Holy  Spirit? 
Why  has  it  never  forgiveness  ? 
What  is  the  meaning  of  the  lan- 
guage translated  in  danger  of  eter- 
nal damnation  ? What  can  you  say 
about  committing  this  sin  at  the 
present  day  ? 30.  What  reason  does 
Jesus  give  in  this  verse?  Explain 
it.  What  is  its  bearing  on  blas- 
pheming the  Holy  Spirit  ? 

31.  Who  were  his  brethren? 
What  were  they  doing  ? Why  ? 
Were  his  brethren  and  mother  of 
this  verse  the  same  as  the  friends  or 
relatives  of  ver.  21  ? 82.  How  was 
their  message  conveyed  to  Jesus? 
83.  How  does  Jesus  improve  the  oc- 
casion ? The  meaning  and  force  of 
his  question?  34.  What  did  Jesus 
now  do  and  say?  85.  How  does 
Jesus  explain  himself?  Will  you 
give  the  import  of  the  language  ? 

Can  you  give  some  practical  re- 
flections on  this  lesson  ? See  Re- 
marks 18-80.  How  is  Christian  zeal 
and  activity  often  interpreted  ? How 
do  the  wicked  blaspheme  ? What  is 
their  guilt?  What  do  you  learn 
about  forgiveness?  About  the  Holy 
Spirit?  About  the  state  of  man 
after  death  ? 

What  do  we  learn  regarding 
Christian  labor  ? About  being 
Christ’s  disciples  ? How  can  we 
enjoy  this  honor? 


353 


A YEAR  m MARK. 


/ 


LESSON  X. 

JESUS  TEACHING  IN  PARABLES.  PARABLE  OF  THE  SOWER. 

Cii.  4 : 1-30.  A.D.  38 ; Autumn. 

Parallel  Passages : Matt.  13  : 1-33  ; Luke  8 : 4-15. 


What  cliange  in  our  Savior’s 
teacliing  is  I’elated  in  this  cliapter  ? 
1.  Where  did  he  teach  the  multi- 
tude ? When  ? Matt.  13  : 1.  What 
was  tile  posture  of  teacliing? 
3.  What  is  the  general  meaning  of 
the  word  parable  I What  can  you 
say  of  the  parables  of  Christ  ? Mean- 
ing of  tlie  plirase  in  liis  doctrine  1 

3.  What  was  the  use  of  the  word 
hearken 2 Of  behold?  What  can 
you  say  about  the  soioer  and  solv- 
ing ? 4.  Meaning  of  tlie  words 

translated  some  fell  ? Of  wayside  % 
Of  fowls  ? 5.  What  is  meant  by 

stony  gronnd  ? 6.  Give  the  vivid 
description  of  this  verse.  7.  ”V\’hat 
kind  of  ground  is  described  in  this 
verse  ? What  does  Dr.  Hackett  say 
about  the  thorns  of  Palestine  ? 
8.  What  was  the  good  ground  ? 
What  does  Dr.  Newman  say  of  the 
fertility  of  the  plain  of  Gennesaret  ? 
What  does  Dr.  Thomson  say  of  this 
parable?  9.  What  is  tlie  meaning 
of  this  verse  ? 

10.  What  do  the  disciples  ask 
Jesus?  Why?  11.  What  reply 
does  Jesus  make?  What  is  meant 
by  mysteries  ? 12.  What  quotation 
is  here  given  ? To  wliom  was  this 
prophecy  applicable  ? Will  you 
explain  the  several  plirases  in  this 
verse  ? What  is  the  meaning  of 
the  last  clause,  lest  at  any  time, 
etc.  ? I 


13.  Why  did  Jesus  ask  the  ques- 
tions of  this  verse?  In  what  rela- 
tion does  tins  parable  and  its  inter- 
pretation stand  to  other  parables  ? 
14.  What  four  classes  of  hearers 
does  this  parable  represent  ? What 
does  the  sower  represent  ? What 
does  he  sow  ? 15.  Explain  wliat  is 

said  about  the  way-side  hearer  ? 
16.  What  kind  of  bearers  does  the 
stony  ground  represent  ? 17.  What 

is  the  great  defect  in  them  ? What 
effect  have  afflictions  on  them  ? 
Have  we  examples  at  tlie  present 
day?  18.  Will  you  describe  the 
worldly  bearers  ? 19.  Wbat  is  meant 
by  cares  of  tlie  world  % How  are 
ricbes  deceitful  ? Wbat  is  tlie  effect 
of  these  upon  tlie  heart?  20.  Wbat 
are  the  characteristics  of  the  good- 
ground  bearers  ? 

Wbat  may  you  learn  from  Christ’s 
exposition  of  this  parable?  How 
should  you  seek  the  meaning  of 
parables  ? 

What  practical  thoughts  are  sug- 
gested by  this  lesson?  See  Re- 
marks 1-14.  Wbat  in  regard  to  do- 
ing good  ? In  regard  to  illustrating 
spiritual  truth  ? In  regard  to  the 
truth  ? To  Christ’s  teaching  in  para- 
bles ? What  about  sorrow  and  joy 
in  repentance  ? Idols  in  the  heart  ? 
What  is  the  result  of  truly  receiv- 
ing God  in  the  heart  ? Does  the 
lesson  suggest  any  other  thoughts  ? 


A YEAR  IN  MARK. 


353 


LESSON  XL 

chkist’s  instructions  designed  to  give  light,  parable  of  the 

SEED  GROWING  SECRETLY. 

Ch.  4 : 21-29.  A.D.  28 ; Autumn. 

Parallel  Passages  : Matt.  13  : 12  ; Luke  8 : 16-18.  Compare  Matt.  5 : 15  ; 

7 : 2 ; 10  : 26. 


When  did  Jesus  use  tlie  same 
language  as  found  in  verses  21-25  ? 
What  can  you  say  about  Jesus  and 
others  repeating  important  truths  ? 

21.  What  is  meant  by  the  word 
translated  candle  ? What  is  the 
design  of  the  lamp  f What  is  the 
design  of  truth,  and  of  Christ’s  in- 
structions ? Can  you  conceive  a 
reason  why  Jesus  uttered  this  lan- 
guage in  this  connection  ? 22.  For 
what  does  Jesus  give  a reason  in 
this  verse  ? Meaning  of  this  verse  ? 
What  is  its  application  in  regard  to 
our  Savior’s  parabolic  instructions  ? 
23.  Will  you  explain  the  solemn 
charge  in  this  verse  ? 

24.  What  connection  between  this 
verse  and  the  one  preceding  ? Ex- 
plain the  meaning  of  the  exhorta- 
tion, Take  heed^  etc.  The  mean- 
ing of  the  maxim,  With  wliat  meas- 
ure, etc.?  What  is  its  application 
here?  25.  What  is  meant  by  he 
that  liath  I What  shall  he  given 
him?  Meaning  of  he  that  hath 
not  1 What  is  that  which  shall  be 
taken  from  him  ? 

What  principle  is  brought  to  view 
in  this  parable  (verses  26-29)  ? 
26.  What  is  its  connection  with  the 
parable  of  The  Sower  ? What  is 


the  meaning  of  the  words  So  is  the 
kingdom  of  God  2 27.  Meaning  of 
the  phrase  should  sleep  and  rise 
night  and  day  1 How  does  the  seed 
germinate  and  grow  ? 28.  How 

does  the  earth  bring  forth  fruit  I 
Explain  the  processes  as  given  in 
this  verse.  29.  What  kind  of 
growth  is  here  spoken  of  ? 

What  is  the  grand  design  of  this 
parable  ? What  is  its  center  of  com- 
parison ? WTiat  does  the  man  repre- 
sent ? The  seed  f The  ground  f 
What  does  the  seed  springing  up  re- 
present ? What  does  the  blade,  the 
ear,  the  full  grain  represent  ? What 
does  the  man  sleeping  and  rising 
represent  ? Who  is  the  great  reaper  f 
Who  are  his  reapers  f What  does 
the  hardest  represent  ? What  is  the 
relation  of  this  parable  to  slothful- 
ness ? To  persevering  labor  ? 

What  principles  and  duties  are  to 
be  learned  from  this  lesson?  See 
Remarks  15-25.  What  is  the  duty 
of  those  who  have  received  spiritual 
knowledge  ? Their  accountability  ? 
What  in  regard  to  hearing?  In  re- 
gard to  the  work  of  grace  in  the 
heart  ? Wliat  other  practical  truths 
are  here  taught 


854 


A YEAR  IN  MARK. 


LESSON  XII. 

PARABLE  OP  THE  MUSTARD.  JESUS  STILLS  THE  TEMPEST. 

Ch.  4 : 30-41.  A.D.  28.  Autumn ; 

Parallel  Passages  : Matt.  13  : 31-35  ; 8 : 18,  23-27 ; Luke  8 : 22-25. 
Compare  Luke  13  : 18,  19. 


30.  What  is  tlie  force  of  the  in- 
terrogative form  of  this  verse  ? 
What  is  noticeable  about  tbe  plural 
ive  in  these  questions?  31.  What 
can  you  say  about  a grain  of  mus- 
tard ? 32.  What  about  the  herb  ? 
Can  you  give  the  incident  related  by 
Dr.  Hackett? 

What  is  the  grand  design  of  this 
parable  ? Its  center  of  comparison  ? 
What  does  the  grain  of  mustard 
represent  ? The  man  that  sowed  ? 
The  seedj  becoming  a plant  f What 
can  you  say  about  the  growth  here 
illustrated  ? Wliy  are  the  birds  of 
the  air  introduced  ? How  does  this 
parable  also  illustrate  the  growth  of 
gospel  influence  in  the  world? 

3k  What  other  parables  did  Jesus 
speak  at  this  time?  What  do  tbe 
parables  in  Mark  present?  What 
is  the  meaning  of  the  plirase  as  they 
were  able  to  hear]  How  did  the 
apostles  afterward  follow  this  rule? 
34.  What  instances  have  we  of 
Christ’s  expositions  to  his  disciples  ? 

35.  What  comparison  can  you 
make  between  the  Sermon  on  the 
Mount  and  Tlie  Parables  by  the  sea- 
side, and  the  miracles  following? 
What  day  is  here  mentioned? 
Which  was  the  other  side  of  the 
sea  ? 36.  Who  dismissed  the  mul- 
titude ? Meaning  of  the  phrase 
they  took  him  even  as  he  was  iu 


the  ship  ? What  were  with  him  ? 
37.  What  now  arose?  Will  you 
relate  Captain  Wilson’s  description 
of  a storm  on  the  Sea  of  Galilee  ? 
Meaning  of  the  words  it  w^as  noiv 
fall  ] 38.  What  is  the  force  of  he  ] 
What  is  meant  by  on  a pillow] 
What  can  you  say  about  Jesus  being 
asleep  at  this  time?  What  did  his 
disciples  do  ? How  did  they  address 
Jesus  ? Explain  their  prayerful  ex- 
clamation, Carest  thon  not^  etc.  ? 

39.  What  did  Jesus  do?  What  re- 
markable command  did  he  give  ? 
Explain  it.  What  was  the  result  ? 
Jesus  with  his  disciples  in  the  ship 
is  a beautiful  emblem  of  what? 

40.  Whom  did  he  now  rebuke?  For 
what  ? What  does  Mark  make  more 
prominent  than  the  other  evangel- 
ists? 41.  What  was  the  effect  of 
the  miracle  on  them?  What  ex- 
clamation is  recorded  ? Who  ut- 
tered it  ? 

See  Remarks  26-34.  What  should 
we  expect  in  working  for  God  ? 
What  do  you  learn  about  teaching? 
With  whom  should  you  seek  to  be 
alone  ? What  may  you  learn  re- 
garding obedience  to  Christ  ? About 
his  nature?  What  fourfold  illus- 
tration have  we  in  the  stilling  of  the 
tempest  ? Do  you  think  of  any  other 
lessons  to  be  drawn  from  this  pas- 
sage ? 


A YEAR  IN  MARK. 


855 


LESSON  XIII. 

THE  DEMONIAC  OF  GERASA. 

Ch.  5 : 1-21.  A.D.  28 ; Autumn. 

Parallel  Passages  : Matt.  8 : 28-0  : 1 ; Luke  8 : 20-40. 


What  does  Jesus  relate  in  this 
chapter?  Which  evangelist  gives 
the  briefest  account  of  this  miracle  ? 
Which  the  fullest?  What  infer- 
ence may  we  draw  ? 

I.  Which  side  of  the  lake  is  the 

other  side  ] Instead  of  Oadareiies 
what  is  the  most  approved  reading  ? 
What  can  you  tell  about  Gadara  f 
About  Gerasaf  About  Gergesa  or 
Gersci?  Where  then  was  probably 
the  country  of  the  Gerasenes  f 
2.  Who  met  Jesus ? When?  From 
whence?  How  many  according  to 
Matthew  ? How  can  you  harmonize 
the  two  accounts  ? 3.  What  does 

Mark  now  describe  ? How  does  he 
describe  his  abandonment  of  all  so- 
ciety ? His  great  muscular  power  (4)  ? 
4.  His  savage  and  uncontrollable 
ferocity?  5.  How  did  he  spend  his 
time?  6.  What  did  be  do  when  he 
saw  Jesus?  Meaning  of  the  old 
English  word  worship  1 7.  How 

did  he  cry  ? Who  cried  out  ? Mean- 
ing of  the  language,  What  h.ivel  to 
do  with  tliee  1 Whom  did  he  recog- 
nize Jesus  to  be  ? What  was  a tor- 
ment to  the  demon  ? 8.  What  was 
tlie  cause  of  this  petition?  9.  What 
was  the  meaning  of  the  name  Le- 
gion 1 Why  so  called?  What  may 
we  infer  from  this?  10.  What  did 
the  demon  earnestly  request  ? Why  ? 

II.  What  is  stated  in  this  verse  ? 
12.  Who  made  the  request  in  this 
verse?  How  could  they  possess 


swine  ? 13.  Why  did  Jesus  grant 
their  request  ? What  does  this  per- 
mission show  ? What  does  Mr. 
Tristram  say  of  the  mountain  at 
Gersa  ? What  can  you  say  about 
the  destruction  of  property  in  this 
miracle?  14.  What  did  the  herds- 
men do?  15.  Who  came  to  Jesus? 
What  did  they  see?  What  was  the 
effect  on  them?  16.  What  is  far- 
ther stated  in  this  verse  ? 17.  What 
was  now  the  effect  of  the  miracle  on 
the  people?  How  does  Jesus  an- 
swer their  request  ? 

18.  Why  did  the  man  who  had 
been  healed  desire  to  be  with  Jesus? 
19.  Why  did  Jesus  not  permit  him  ? 
Where  did  he  command  him  to  go? 
What  to  do  ? 20.  How  did  the  man 
show  his  obedience  ? What  can  you 
tell  about  Decapolis  ? What  was 
the  effect  on  the  people?  21.  Whi- 
ther did  Jesus  go?  What  is  here 
meant  by  the  other  side  ? 

See  Remarks  1-^2.  What  do 
you  learn  from  this  passage  concern- 
ing the  willingness  of  Jesus?  Re- 
garding Satan  and  his  angels  ? Con- 
cerning sinners  ? Concerning  Jesus? 
Concerning  answered  and  unansw'er- 
ed  prayer  ? What  concerning  covet- 
ousness ? Where  sliouhl  the  Chris- 
tian begin  his  work?  WTiat  may 
tve  learn  concerning  doing  good  ? 
What  other  practical  thought  can 
you  suggest  from  this  passage? 


356 


A YEAR  IN  MARK. 


LESSON  XIV. 

JAIRUS’  DAUGHTER.  THE  WOMAN  WITH  THE  ISSUE  OP  BLOOD. 

Ch.  5 : 22-34.  A.D.  28  ; possibly  March. 

Parallel  Passages : Matt.  9 ; 18-22 ; Luke  8 : 41-48. 


Which  evangelist  gives  the  fullest 
and  most  graphic  account  of  the  in- 
cidents of  this  and  the  next  lesson  ? 
When  did  they  probably  occur  ? 

22.  Will  you  explain  the  clause 
And  there  cometli,  etc.  Who  were 
rulers  of  the  synagogue  ? What  can 
you  say  about  the  name  Jairus  1 
What  did  he  do  ? What  in  the  ori- 
ginal gives  vividness  to  the  narra- 
tive ? 23.  What  does  he  state  re- 
garding his  daughter?  How  does 
this  agree  with  Matt.  9 : 18?  How 
harmonized?  What  did  Jairus  wish 
Jesus  to  do?  What  type  of  faith 
does  his  request  present  ? 24.  What 
did  Jesus  do?  What  the  multitude? 
Meaning  of  the  words  translated 
thronged  him  I 

25.  What  do  the  first  three  evan- 
gelists here  relate  ? How  long  had 
her  disorder  continued?  26.  What 
had  been  her  experience  with  many 
physicians  ? What  rendered  her 
case  pitiable  ? 27.  Hearing  of  Jesus, 
what  ^did  she  do  ? What  garment 
did  she  touch  ? What  does  Dr.  Alex- 
ander say  of  this  woman  ? 28.  What 
was  the  reason  of  her  act?  How 
was  her  faith  like  that  of  Jairus  ? 
29.  How  is  her  cure  described  ? 
Meaning  or  use  of  the  word  plague  ? 


30.  What  did  Jesus  do?  Meaning 
of  the  phrase  virtue  had  gone  out  of 
him?  By  what  power  did  Jesus 
heal  diseases?  Why  did  Jesus  ask, 
Wlio  touched  my  clothes  ? 31.  How 
did  the  question  seem?  Who  ad- 
dressed J esus  ? What  kind  of  a 
touch  did  Jesus  mean?  32.  What 
did  Jesus  do?  Did  he  see  the  wo- 
man? 33.  What  was  the  effect  of 
his  searching  question  and  look  upon 
the  woman?  What  did  Jesus  thus 
call  from  her?  What  does  Dr. 
Hovey  say  about  this  confession  ? 
34.  What  did  Jesus  now  say  to  her  ? 
Why  did  he  say  it  ? What  does  the 
term  daughter  here  express  ? What 
the  phrase  go  in  peace  ? How  did 
faith  make  her  whole  ? 

See  Remarks  23-33.  What  may 
you  learn  of  sickness  and  death  ? Of 
the  earnest  prayer  of  faith  ? What 
do  human  diseases  and  sufferings  re- 
veal ? How  should  we  use  physi- 
cians and  medicine  in  sickness  ? 
What  do  many  sinners  do  instead  of 
looking  to  Jesus  ? What  fact  about 
regeneration  is  illustrated?  What 
do  you  learn  regarding  Christ’s  in- 
dwelling divinity?  About  profess- 
ing Christ  ? About  faith  ? 


A YEAR  IN  MARK. 


357 


LESSON  XV. 

RAISING  THE  DAUGHTER  OF  JAIRUS. 

Ch.  5 : 35-43.  A.D.  28 ; possibly  March. 
Parallel  Passages : Matt.  9 : 23-26 ; Luke  8 : 49-56. 


35.  To  whom  was  Jesus  speaking  ? 
What  message  was  brought  to  Jai- 
rus  ? Meaning  of  the  word  translat- 
ed master  I 36.  How  did  Jesus  know 
of  this  message  ? What  did  he  say  ? 
Believe  what  ? 37.  Who  only  were 
suffered  to  go  with  Jesus  ? What 
further  can  you  say  about  these 
three  disciples  ? 38.  Where  did 

they  now  go  ? What  did  they  find 
at  the  ruler’s  house  ? What  is  meant 
by  tumult?  By  wailed  greatly? 
What  does  Dr.  Hackett  say  of  mourn- 
ing for  the  dead,  in  the  East  ? 

39.  What  did  Jesus  say  to  the 
mourners  ? What  is  the  meaning  of 
the  word  translated  damsel  ? Mean- 
ing of  the  phrase  is  not  dead,  but 
sleepetli  ? 40.  What  is  the  meaning 
of  laughed  him  to  scorn  ? Why  did 
the  mourners  do  this  ? What  did 
Jesus  do  to  them  ? Where  was  the 
daughter  probably  lying.  Who  went 
into  the  room  where  she  was  lying  ? 
41.  Why  did  Jesus  take  the  child  by 
the  hand  ? What  did  He  say  ? What 
is  Talitha-cumi,  and  its  meaning? 
Why  does  Mark  interpret  this  and 
similar  phrases?  42.  Was  the  cure 
gradual  or  instantaneous?  What 
evidence  did  she  give  of  a complete 


cure?  Why  is  her  age  stated  ? Why 
had  she  been  called  little  daughter , 
and  little  child  f How  does  her  age 
compare  with  the  sufferings  of  the 
woman  related  in  the  preceding  les- 
son ? What  was  the  effect  of  this 
miracle  on  those  present  ? 43.  What 
did  Jesus  charge  them?  Why? 
How  then  could  the  report  of  the 
miracle  spread  abroad  (Matt.  ix.  26)? 
Of  what  kind  of  miracle  is  this  the 
first  in  the  history  of  Jesus?  What 
gradation  of  Christ’s  raising  the  dead 
do  we  notice  in  the  Gospels  ? How 
did  Christ  show  his  mindfulness  of 
little  things  ? 

Practical  thoughts.  See  Remarks 
34-40.  What  use  can  you  make  of 
the  words,  “ Only  believe  ? ” Wliat 
is  the  difference  between  heathenish 
and  Christian  sorrow?  What  is 
death  to  the  Christian  ? How  should 
we  treat  the  scoffs  of  unbelievers? 
What  power  did  Jesus  display  at  the 
last  day?  Of  what  was  C4irist’s 
raising  the  dead  an  emblem  ? What 
can  you  say  of  Christ  and  our  small- 
est necessities  ? What  other 
thoughts  does  this  lesson  suggest  to 
you  ? 


358 


A YEAR  IN  MARK. 


LESSON  XVI. 

JESUS  REJECTED  AGAIN  AT  NAZARETH.  THIRD  GENERAL  CIRCUIT  OP 
GALILEE.  THE  MISSION  OP  THE  TWELVE. 

Cn.  6 : 1-13.  A.D.  28,  29 ; Autumn  and  Winter. 

Parallel  Passages  : Matt.  13  : 54-58 ; 9 : 35-38 ; 10  : 1-42  ; 11 : 1 ; Luke  9 : 1-6. 


What  does  Jesus  proceed  to  re- 
late in  this  chapter  ? Of  what  does 
this  chapter  afford  new  proof  ? 

Is  this  visit  (vers.  1-6)  of  Jesus 
to  his  own  country  the  same  as  that 
recorded  in  Luke  4 : 16-30  ? What 
are  the  arguments  for  and  against  ? 

1.  From  whence  did  Jesus  go? 
What  is  the  meaning  of  his  own 
country  ? Who  are  meant  by  his 
disciples?  2.  What  is  the  meaning 
implied  in  the  words  began  to 
teach  ? What  can  you  say  of  the 
synagogue?  What  was  the  effect 
of  his  teaching?  How  did  their 
question  diflPer  from  that  of  the 
former  visit  (Luke  4 : 22)  ? Meaning 
of  by  his  hands  ? 3.  How  is  the 

word  carpenter  here  used  ? What 
was  the  Jewish  custom  regarding  a 
trade  ? Why  is  not  the  name  of 
Joseph  mentioned?  What  reasons 
have  you  for  supposing  Janies^ 
JoseSj  etc.,  Christ’s  own  brothers? 
Meaning  of  Iiere  with  us  ? Of 
offended  in  him  ? With  what  spi- 
rit did  they  ask  these  questions? 
4.  How  did  Jesus  bear  their  treat- 
ment? Explain  the  proverbial  ex- 
pression A prophet,  etc.  ? How 
was  Jesus  treated  among  his  rela- 
tives? 5.  Why  could  he  do  no 
mighty  works  there  ? Was  any 
faith  found  there  ? 6.  Why  was 

their  unbelief  a cause  of  wonder  ? 
Why  did  they  not  now  openly  op- 
pose him?  What  does  Jesus  now 
do  ? 


What  can  you  say  about  the  mis- 
sion of  the  twelve  (vers.  7-13)? 
7.  What  meaning  is  implied  in  the 
words,  began  to  send  them  forth  ? 
In  how  large  companies  ? What 
kind  of  power  did  Jesus  give  them  ? 
Over  what?  8.  What  directions  did 
he  give  regarding  provisions  for 
their  journey  ? What  about  a staff*  ? 
What  was  a scrip  ? Their  purse  ? 
9.  Their  sandals?  What  about 
coats  ? How  do  these  things  corre- 
spond with  the  customs  of  the 
present  day  ? 10.  What  directions 

did  Jesus  give  regarding  their  con- 
duct toward  the  people?  What  does 
Dr.  Thomson  say  regarding  going 
from  house  to  house  ? 11.  What 

should  they  do  when  rejected? 
Meaning  of  the  phrase  for  a testi- 
mony against  them  ? What  solemn 
declarations  did  Jesus  make  con- 
cerning them  ? 

12.  What  did  the  disciples  now 
do  ? 13.  With  what  results  ? What 
can  you  say  of  anointing  with  oil  ? 
Where  is  the  return  of  the  twelve 
recorded  ? 

See  Remarks  1-15.  What  may 
you  learn  from  this  passage  regard- 
ing your  own  duty  ? Regarding 
honest  labor  ? Regarding  unbelief  ? 
Regarding  ministers  of  the  gospel  ? 
The  doom  of  those  Avho  reject 
Christ  ? What  other  truths  are  sug- 
gested ? 


A YEAR  IN  MARK. 


359 


LESSON  XVII. 

HEKOD’S  opinion  op  JESUS.  BEHEADING  OP  JOHN  THE  BAPTIST. 
Ch.  6 : 14-29.  A.D.  29 ; Winter. 

Parallel  Passages : Matt.  14  : 1-12 ; Luke  9 : 7-9. 


14.  Who  was  Herod  I By  wliat 
title  is  he  called  by  Matthew  and 
Luke  i How  could  he  he  styled 
king' I What  can  you  tell  about 
him  ? What  did  Herod  hear  ? How 
had  Christ’s  fame  been  spread 
abroad  ? Where  was  Herod  proba- 
bly at  this  time  ? Who  did  he  think 
Jesus  to  be  ? To  what  does  dead 
refer  ? Why  did  Herod  think  this  ? 
15.  What  other  opinions  were  held 
concerning  Jesus  ? What  can  you 
tell  about  Elias?  Meaning  of  the 
words  it  is  a propliet^  etc.  16.  What 
did  Herod’s  conscience  suggest  ? To 
whom  did  he  say  it  ? 

17.  For  is  explanatory  of  what? 
In  what  prison  ? Who  was  Hero- 
dias?  Who  was  Philip?  18.  How 
does  this  verse  illustrate  the  charac- 
ter of  John  ? Why  was  it  not  Law- 
fiilj  etc.  ? 19.  What  was  the  effect 
of  this  on  Herodias  ? 20.  Why 

could  she  not  kill  him  (ver.  19)  ? 
What  were  Herod’s  feelings  and  con- 
duct toward  John?  What  is  the 
meaning  of  observed  him  ? What 
was  Herod’s  character  ? What 
reason  does  Josephus  give  as  the 
ground  of  John’s  execution?  How 
may  his  account  be  explained  in  con- 
nection with  this  ? 

21.  What  feast-day  had  come? 
How  was  it  convenient?  Meaning 
of  supper  ? Lords  ? Of  high  cap- 


tains ? Of  chief  estates  of  Galilee  ? 
22.  Who  was  this  daughter  of  He- 
rodias ? What  kind  of  a dance  was 
this  ? What  does  Dr.  Thomson  say 
of  Oriental  dancing  ? What  was 
the  effect  on  Herod  and  the  rest? 
What  rash  offer  did  he  make  ? 23. 
What  great  king  was  he  striving  to 
imitate?  What  did  the  oath  and 
the  promise  indicate  ? 24.  Wliat 

did  the  daughter  do  ? What  did  she 
ask  ? 25.  How  is  the  eagerness  of 
the  daughter  shown  ? What  is  the 
true  rendering  for  by  and  by  ? What 
is  meant  by  the  charger  ? Why  is 
John  styled  the  Baptist  ? 26.  What 
was  the  effect  of  this  request  on 
Herod?  Meaning  of  exceeding 
sorry  ? What  was  the  effect  of  pride 
and  shame  upon  bim?  Meaning  of 
the  word  translated  reject  ? 27. 

Who  is  meant  by  an  executioner  ? 
Where  was  probably  the  feast  ? 
When  was  John  probably  executed  ? 
28.  How  was  the  request  carried 
out  ? 29.  Whose  disciples  ? What 
did  they  do  ? Where  was  the  castle 
of  Macbaerus  ? 

See  Remarks  17-32.  What  may 
you  learn  of  the  power  of  truth  ? 
Of  conscience  ? Of  worldly  festivi- 
ties ? Of  worldly  amusements?  Of 
rash  oaths?  Of  a mother’s  influence? 
Of  the  effect  of  sin  ? What  other 
lessons  are  here  taught  you  ? 


360 


A YEAR  IN  MARK. 


LESSON  XVIII. 

THE  TWELVE  RETURN.  THE  FEEDING  OP  MO!{E  THAN  FIVE  THOUSAND. 

Ch.  6 : 30-44.  A.D.  29  ; Spring. 


Matt.  14  : 13-21 ; Luke  9 : 10-17 ; Jokn  6 : 1-14. 


Parallel  Passages : 

30.  What  does  the  word  apostle 
mean  ? From  whence  came  they  ? 
How  came  they  to  return  at  this 
time?  What  did  they  report  ? 31. 
What  did  Jesus  say  ? Why  should 
they  go  apart  to  a desert  place  ? 

32.  What  era  in  Christ’s  ministry 
did  the  death  of  John  form  ? Into 
what  regions  does  Jesus  extend  his 
journey  after  this  ? From  what 
place  did  they  depart  ? Why  ? To 
what  place  ? What  is  meant  by 
desert  place  I How  did  they  de- 
part ? 33.  What  did  the  people  see, 
and  what  did  they  do?  34.  Jesus 
came  out  from  what  ? How  had  the 
disciples  enjoyed  rest?  How  was 
Jesus  affected  by  the  sight  of  the 
multitude  ? Meaning  of  moved  with 
compassion  1 How  were  the  people 
as  sheep  without  a shepherd  ? VMiat 
did  Jesus  do?  What  great  feast 
was  nigh  ? 

35.  Meaning  of  day  . . far  spent  ? 
Who  are  meant  by  his  disciples 
36.  What  do  they  advise  Jesus  to 
do  ? Why  ? 37.  What  did  he  answer 
them  ? What  is  the  value  of  two 
hundred  pennyworth  '1  What  was 
Philip’s  opinion?  (John  6 : 5-7.) 
38.  How  did  the  disciples  know  the 
number  of  loaves  with  them  ? What 
kind  ? What  shape  were  the  loaves 
usually?  39.  What  did  Jesus  com- 


mand? Where  was  this  plot  of 
green  grass  probably?  40.  How 
was  the  command  obeyed  ? Mean- 
ing of  the  phrase  translated  sat 
down  in  ranks  2 41.  What  can  you 
say  of  looking  up  to  heaven  1 Mean- 
ing of  blessed  ? Its  relation  to  gave 
thanks?  (John  6 : 11.)  How  did  Je- 
sus separate  the  bread  ? What  part 
did  the  disciples  act  ? Emblem  of 
what  ? What  about  the  two  fishes  ? 
42.  What  two  facts  are  stated  in  this 
verse?  43.  What  did  Jesus  now 
command  ? (John  6 : 12.)  What  kind 
of  baskets  are  here  meant  ? From 
whence  were  the  fragments  gath- 
ered? 44.  How  many  ate?  What 
attempts  have  been  made  to  explain 
this  miracle  away?  In  what  do 
the  four  evangelists  agree?  What 
exhibitions  of  divine  power  similar 
to  this  are  recordc  d in  the  Old  Tes- 
tament? How  does  Jesus  exhibit 
himself  in  this  miracle  ? 

See  Remarks  33-45.  What  may 
we  learn  regarding  our  prayers  ? 
In  regard  to  rest  ? Respecting  our 
duty  to  the  spiritually  destitute? 
Regarding  Jesus  ? About  doing 
good  ? "About  obeying  Christ  ? 
About  order  and  system?  Giving 
thanks  ? Prudence  and  economy  ? 
Christ  the  living  bread?  What  else 
may  you  learn  ? 


A YEAR  IN  MARK. 


361 


LESSON  XIX. 

JESUS  GOES  TO  THE  LAND  OF  GENNESARET.  WALES  UPON  THE  WATER. 

Ch.  6 : 45-56.  A.D.  29 ; April. 

Parallel  Passages : Matt.  14  : 22-36  ; John  6 : 15-21. 


How  does  Mark’s  account  of  the 
events  of  this  lesson  compare  with 
that  of  the  other  evangelists  ? 

45.  How  did  Jesus  constrain  his 
disciples  ? Why  did  he  do  this  ? 
Meaning  of  Betlisaida How  might 
it  be  applied  to  two  places  ? What 
is  Dr.  Thomson’s  view  regarding 
Bethsaida  ? What  reasons  can  you 
give  for  supposing  two  towns  of  the 
same  name  ? Where  does  Prof.  Por- 
ter suppose  the  site  of  the  western 
Bethsaida  to  have  been  ? 46.  How 
did  Jesus  send  the  multitude  away  ? 
Whither  did  he  retire  ? For  what  ? 
Probable  subjects  of  his  prayer? 

47.  What  emning  is  here  indi- 
cated? Meaning  of  the  phrase  in 
the  midst  of  the  sea^  48.  How 
does  Mark  vividly  describe  the 
scene.  Meaning  of  the  words  trans- 
lated toiling  in  rowing?  Which 
w^ay  was  the  wind  blowing  ? How 
does  Dr.  Thomson  describe  tlie 
scene  ? When  was  the  fourth  w atch  ? 
How  could  Jesus  walk  on  the  water  ? 
Why  would  Jesus  have  passed  by 
them?  49.  What  did  they  suppose 
him  to  be  ? Meaning  of  a si)irit  ? 
Of  cried  out  ? 50.  What  reason  is 
introduced  by  lor  ? Meaning  of 
were  troubled  ? What  did  Jesus 
do?  How  did  he  allay  their  fears  ? 


Who  relates  Peter’s  attempt  tow^alk 
on  the  water?  51.  What  occurred 
upon  Christ’s  entering  the  sliip  ? 
How  is  their  great  astonishment  ex- 
pressed ? Can  you  explain  the  lan- 
guage? 52.  What  was  the  reason 
of  their  undue  astonishment  ? Mean- 
ing of  the  phrase  their  heart  was 
hardened  2 How  explained  ? 

53.  Where  was  the  land  of  GrOn- 
nesaret  ? What  do  Josephus  and 
Prof.  Stanley  say  about  it  ? Mean- 
ing of  the  words  translated  drew 
to  the  shore  ? 54.  Was  it  at  a vil- 
lage? How  did  the  people  of  the 
region  know  him  ? 55.  What  vivid 
description  in  this  verse  ? Why 
did  they  carry  about  their  sick  ? 
56.  What  is  meant  by  country  ? By 
the  streets  ? By  border  of  his  gar- 
ment ? What  of  their  faith  ? Of 
the  many  miracles  Jesus  performed  ? 
Which  was  one  of  the  cities  ? 

Application.  See  Remarks  46-56. 
What  may  we  learn  concerning 
Christ,  his  example,  and  his  dealings 
with  us  ? What  does  superstition 
indicate  ? Concerning  trials  ? Con- 
cerning knowing  Jesus?  About 
bringing  others  to  Jesus?  About 
the  necessity  of  personal  faith? 
What  other  lessons  are  taught  in 
this  passage  ? 


362 


A YEAK  IN  MARK. 


/ 


LESSON  XX. 

EATING  WITH  UNWASHEN  HANDS.  THE  TRADITION  OF  THE  ELDERS. 
Ch.  7 : 1-13.  A.D.  29 ; probably  May. 

Parallel  Passages:  Matt.  15  : 1-9.  April  or  May,  A.D.  29. 


Of  wliat  does  Mark  give  us  a 
glimpse  at  the  beginning  of  this 
chapter  ? What  events  occurred  in 
the  interval  passed  over  between 
this  and  the  preceding  chapter  ? 
About  what  time  of  the  year  was  it 
probably  now  ? 

Which  evangelist  gives  the  fullest 
account  of  the  incidents  of  this  and 
the  next  lesson?  1.  Who  were  the 
scribes  '?  What  led  them  to  come 
together  to  Jesus?  From  whence 
had  they  come?  Wherefore  had 
they  come  ? 2.  What  did  they  see  ? 
What  is  meant  by  defiled  ? How 
did  the  Jews  eat?  3.  Why  does 
Mark  make  further  explanations  in 
this  verse  and  the  next  ? What  is 
meant  by  the  words  except  they 
wash  their  hands  oft?  What  can 
you  say  of  the  word  translated  wash 
in  this  verse  ? What  is  meant  by 
tradition  here  ? By  elders  ? How 
did  the  Pharisees  regard  their  tra- 
ditions? 4.  What  is  meant  by 
market?  To  what  extent  would 
they  be  defiled  there  ? What  is 
meant  by  the  word  translated  wash 
in  this  verse  ? What  can  you  say 
of  the  usages  of  the  Jews  in  har- 
mony with  this?  What  other 
usages  does  Mark  record  ? What 
does  Dr.  Gill  say  about  them  ? 

5.  How  do  the  Pharisees  show 
their  want  of  frankness?  6.  How 
did  Jesus  answer  them?  What  is 


meant  by  hypocrites  ? Where  is 
the  Scripture  quoted  found?  Will 
you  explain  it  ? 7.  To  what  do  doc- 
trines refer  ? 8.  The  reason  for 

what  does  Jesus  now  give  ? Mean- 
ing of  laying  aside  ? What  is  put 
in  contrast  to  God  ? What  does  Dr. 
Gill  say  about  the  rules  of  the  rab- 
bins regarding  the  cleanness  or  un- 
cleanness of  things  ? 9.  What  fur- 
ther did  Jesus  say  to  them  ? Will 
you  explain  the  language  ? 10. 

Where  are  these  words  of  Moses  re- 
corded ? How  did  J esus  regard  Mo- 
ses ? Meaning  of  let  him  die  the 
death  ? 11.  Meaning  of  Corban  ? 

Explain  its  use.  What  does  Dr.  Al- 
exander say  ? Meaning  of  by  wiiat- 
soever  thou  mightest^  etc.  What 
does  Dr.  George  Campbell  say  ? 
What  about  the  phrase  he  shall  be 
free  ? 12.  What  is  the  result  stated 
in  this  verse,  and  the  next?  13. 
Meaning  of  making  . • of  none  ef- 
fect ? Of  ye  have  delivered  ? 

Application.  Remarks  1-10.  How 
does  Jerusalem  illustrate  opposition 
to  Jesus  ? Who  are  the  successors 
of  the  Pharisees  at  the  present  day  ? 
What  may  you  learn  in  regard  to 
worship  ? On  what  should  your  re- 
ligion be  founded  ? What  about 
traditions  ? What  regarding  Christ 
and  the  law  ? In  regard  to  the 
fifth  commandment?  What  other 
thoughts  does  this  lesson  suggest  ? 


A YEAR  IN  ]MARK. 


363 


LESSON  XXI. 

MORAL  AND  PHYSICAL  DEFILEMENT. 


Ch.  7 : 14-23.  A.I 
Parallel  Passage 

14.  What  is  here  implied  regard- 
ing tlie  preceding  interview  of  the 
Pharisees  with  Jesus  ? What  is  the 
implication  and  meaning  of  lieark- 
eil,  etc.  ? 15.  What  great  principle 

does  Jesus  here  state?  Hosv  is  it 
reconciled  with  the  Mosaic  precepts  ? 
16.  What  is  the  meaning  of  this 
verse  ? 

17.  What  did  Jesus  now  do  ? 
What  is  meant  by  entered  into  the 
house  I Who  are  meant  by  his  dis- 
ciples ? What  does  Matthew  (15  : 
12-14)  relate  at  this  point?  Who 
asked  Jesus?  Why  is  the  saying 
of  Jesus  called  a parable  1 18.  What 
is  the  meaning  of  the  question,  Are 
ye  SOj  etc.  ? How  can  you  explain 
their  difficulty?  When  was  Peter 
taught  the  same  lesson  on  a broader 
scale?  To  what  kind  of  defilement 
does  the  last  part  of  this  verse  refer? 
19.  What  reason  does  Jesus  give  in 
this  verse  ? What  is  meant  by 
heart!  20.  What  does  Jesus  now 
state  ? What  is  the  meaning  ? 
What  is  meant  by  the  man!  21. 
How  is  this  verse  connected  with 


. 29 ; probably  May. 

: Matt.  15  : 10-20. 

the  last?  What  comes  forth  from 
the  heart  ? How  does  this  catalogue 
of  sins  compare  with  that  given  by 
Matthew  ? What  is  meant  by  evil 
thoughts  ! What  does  the  use  of 
the  plural  suggest?  Which  com- 
mandment is  violated  by  the  other 
sins  mentioned  in  this  verse  ? 22. 

What  is  covetousness ! \Miat  is 
meant  by  wickedness?  Why  is  the 
singular  used  in  the  original  from 
this  point?  What  is  meant  by  de- 
ceit ! By  lasciviousness ! By  an 
evil  eye ! By  blasphemy ! By 
foolishness  ! 23.  What  does  Jesus 
do  in  this  verse'?  What  is  meant 
by  defile  the  man  ! 

Application.  Remarks  11-19. 
What  duty  do  vers.  14  and  16  sug- 
gest ? What  is  the  chief  seat  of 
human  defilement  ? Wliat  may  you 
learn  regarding  the  spiritual  duh 
ness  of  Christians  ? Concerning  hu^ 
man  depravity  ? Of  latent  evils  in 
the  heart  ? Concerning  true  purity  ? 
Of  the  necessity  of  a change  of 
heart  ? Are  any  other  doctrines  or 
duties  suggested  ? 


364 


A YEAR  IN  MARK. 


LESSON  XXII. 

THE  CANAANITISH  WOMAN.  A DEAF  AND  DUMB  MAN  HEALED. 

Ch.  7 : 24-37.  A.D.  29  ; probably  May. 

Parallel  Passage  : Matt.  15  : 21-31. 


Which  evangelist  goes  most  into 
details  ? 24.  From  wliat  region  did 
Jesus  depart  ? To  wliat  regions  did 
be  go  ? What  can  you  tell  of  Tyre 
and  Sidon?  Where  did  Jesus  seek 
retirement  ? Explain  the  expres- 
sion but  he  could  not  be  hid.  25. 
How  came  he  to  be  discovered  ? 
What  does  young  or  little  duugJiter 
express?  What  ailed  her?  How 
did  the  mother  manifest  her  faith  ? 
26.  What  is  meant  by  a Oreek  1 By 
Syronhenician  ? Meaniug  ot  by  na- 
tion f How  does  Mark  differ  in  his 
description  from  Matthew  ? Where 
did  the  woman  beseech  Jesus  ? 27. 
What  did  Jesus  answer  her?  Mean- 
ing of  children  *2  Of  dogs  ? What 
kind  of  dogs  ? What  is  there  sig- 
nificant in  this  ? 28.  What  does  the 
answer  of  the  woman  illustrate? 
What  did  she  admit  when  she  said 
Yea,  Lord  ? What  instead  of  yet  is 
the  correct  translation  ? Will  you 
explain  her  answer  ? 29.  What  did 
J esus  say  to  her  ? 30.  How  did  the 
mother  find  her  daughter?  What 
state  does  the  words  laid  upon  the 
bed  indicate  ? 

31.  What  direction  and  course  of 
journey  did  Jesus  now  take  ? What 
and  where  was  Decapolis  ? 32. 

Where  did  Jesus  sit  (Matt.  15  : 29)  ? 


Who  are  meant  by  they?  Who  be- 
fore this  had  spread  abroad  the  fame 
of  Jesus  (ch.  5 : 30)  ? Who  alone  re- 
lates this  miracle?  Why  important? 
What  is  meant  by  impediment  in 
his  speecli  ? What  did  this  result 
from  ? 33.  Why  did  Jesus  take  him 
aside  ? Why  did  Jesus  use  external 
acts  in  healing?  What  may  Jesus 
teach  us  in  thus  doing  ? 34.  Why 
did  Jesus  look  up  ? What  was  the 
nature  of  his  sigh?  What  did  it 
suggest  ? What  did  he  say  ? 35. 
What  is  meant  by  his  ears  were 
opened  ? What  is  implied  about  his 
impediment  ? 36.  What  did  Jesus 
charge  them  ? Why  ? What  did 
they  do?  37.  What  was  the  effect 
of  the  miracle  on  them?  Meaning 
of  beyond  measure  ? What  can  you 
say  of  the  phrase  He  hath  done, 
etc.  ? What  does  Dr.  Hovey  say 
about  this  miracle? 

Application.  Remarks  20  - 35. 
What  do  you  learn  regarding  prayer? 
Going  to  Jesus  for  others?  Exer- 
cising faith?  Coming  to  God  as 
poor  sinners  ? How  should  parents 
feel  for  their  children  ? About  spiri- 
tual stammerers?  How  are  Christ’s 
acts  perverted?  What  other  doc- 
trines or  duties  are  suggested  ? 


A YEAR  IN  MARK. 


365 


LESSON  XXIII. 

FEEDING  THE  FOUR  THOUSAND.  A BRIEF  VISIT  TO  GALILEE. 

Ch.  8 : 1-13.  A.D.  29;  Summer. 

Parallel  Passage : Matt.  15  : 32-39 ; 16  : 1-4. 


Where  was  Jesus  at  tliis  time  ? 
About  what  month  was  it  ? 1.  What 
had  probably  brought  the  great  mul- 
titude together  ? Who  are  meant 
by  his  disciples  1 2.  How  long  had 
the  multitude  been  with  them  ? 
3.  How  does  Jesus  represent  their 
wants  ? 4.  What  kind  of  a locality 
is  here  referred  to  and  implied  ? 
Should  the  disciples  have  expected 
a repetition  of  the  miracle  of  feed- 
ing ? What  are  some  of  the  evi- 
dences that  there  were  two  instances 
of  miraculous  feeding  ? 5.  How 

much  provision  had  they  ? Did  the 
disciples  now  seem  to  have  expected 
a miracle  ? 6.  What  did  Jesus  com- 
mand ? What  did  he  do?  What 
does  the  expression  on  the  ground 
imply  ? 7.  What  are  spoken  of  in 

this  verse  ? How  ? 8.  What  is 
meant  by  the  words  were  filled  2 
At  what  moment  was  the  miracle 
performed  ? What  is  meant  by  the 
broken  meat  that  was  left  ? What 
kind  of  baskets  were  those  now 
used  ? How  do  they  compare  with 
those  used  at  the  former  feeding  ? 
9.  How  many  ate  ? What  evidence 
of  simplicity  and  truthfulness  is 
here  presented  ? How  did  Jesus 
present  himself  in  these  two  mira- 
cles ? To  whom  ? 


10.  When  did  they  embark  ? What 
sliip  ? Where  was  Dalmanutlia  '! 
Where  did  Jesus  land  ? Meaning  of 
the  phrase  into  the  parts  ? 11. 

From  whence  came  the  Pharisees  ? 
Of  what  is  this  a vivid  picture  ? 
What  did  they  do?  What  is  meant 
by  seeking  1 By  a sign  from  lieav- 
en  ? Were  they  expecting  such  a 
sign?  12.  What  kind  of  a sigh  is 
here  recorded  ? Who  alone  records 
it?  What  did  Jesus  say?  What 
kind  of  a generation  was  that  ? 
Meaning  of  the  expression  no  sign 
shall  be  given  ? How  is  this  lan- 
guage harmonized  with  that  in 
Matthew,  but  the  sign  of  Jonah  ” ? 
13.  What  did  Jesus  then  do  ? Where 
did  he  go  ? 

Application.  Remarks  1-9.  How 
should  we  imitate  the  compassion  of 
Jesus?  What  may  we  learn  about 
following  Jesus  in  great  straits? 
About  waiting  on  Jesus  ? How  may 
we  be  known  as  Christians  ? How 
should  we  seek  after  truth  ? About 
wickedness  and  unbelief  ? Of  grief 
over  sins  ? Of  Christ  leaving  men 
to  themselves  ? Can  you  think  of 
any  other  ways  in  which  this  pas- 
sage may  be  practically  applied  ? 


366 


A YEAR  m MARK. 


LESSON  XXIV. 

THE  LEAVEN  OF  THE  PHARISEES  AND  OF  HEROD.  A BLIND  MAN 
HEALED. 

Ch.  8 : 14-26.  A.D.  29  ; Summer  (possibly  June). 

Parallel  Passage  : Matt.  16  : 4-12. 


14.  Where  were  tlie  disciples 
wlien  they  forgot  to  take  bread  ? 
Wliat  minute  record  is  liere  notice- 
able ? 15.  Of  what  does  this  verse 
afford  us  an  example  ? What  can 
you  say  of  leaven  as  a figure  ? 
What  of  the  leaven  of  Herod  ? How 
do  the  accounts  of  Matthew  and 
Mark  compare  at  this  point  ? Why 
may  Mark  speak  specially  of  Herod 
and  his  party?  Why  does  Jesus 
charge  his  disciples  ? 16.  How  did 
the  disciples  take  Christ’s  warning? 

17.  For  what  did  Jesus  rebuke  them? 
Will  you  explain  the  language  ? 

18.  Of  what  prediction  do  the  terms 
herein  remind  you  ? 19,  20.  What 
two  kinds  of  baskets  are  distin- 
guished in  the  original  ? What 
does  this  show?  21.  What  is  the 
meaning  and  point  of  the  question 
in  this  verse?  What  did  the  disci- 
ples then  understand  ? 

What  makes  this  miracle  (vers. 
22-26)  of  special  interest  ? Who 
alone  relates  it  ? 22.  What  journey 
were  they  pursuing  ? What  Betll- 
Srtida  was  this?  Who  brought  the 
blind  man  to  Jesus?  What  may  be 
said  of  their  faith  ? What  kind  of 
blindness  was  this  ? Why  are  those 
who  brought  him  so  conspicuous  ? 
23.  Why  would  Jesus  perform  the 
miracle  in  private?  Who  probably 
witnessed  the  miracle  ? What  out- 


ward applications  did  Jesus  use  ? 
Why?  Why  did  Jesus  ask  if  he  saw 
aught  ? 24.  What  cliid  the  blind  man 
see?  How  should  his  exclamation 
be  translated,  according  to  the  oldest 
manuscripts  ? Of  what  is  this  lan- 
guage the  evidence  ? 25.  For  what 
is  the  blind  man  now  prepared  ? 
What  is  meant  by  was  restored  I 
By  the  word  translated  clearly  ? 
What  can  you  say  about  the  gradual 
process  of  this  cure  ? What  about 
blindness  in  Palestine  ? 26.  What 
does  this  verse  imply  concerning 
this  man’s  home?  How  was  Jesus 
enabled  to  proceed  quietly  on  his 
journey  ? 

Practical  thoughts.  See  Remarks 
10-21.  How  may  we  follow  Jesus  in 
improving  topics  of  present  interest  ? 
What  may  you  learn  respecting  false 
doctrines  ? About  even  one  error  ? 
What  does  ver.  15  teach  us  to  guard 
against  ? What  may  we  learn  re- 
garding Christians  and  spiritual  ig- 
norance ? What  kind  of  food  should 
we  be  most  anxious  about  ? Why 
should  we  consider  past  mercies  ? 
What  may  we  learn  regarding  sin- 
ners ? About  Christ’s  manner  of 
working?  His  condescending  favors 
in  the  salvation  of  souls  ? Where 
is  a good  place  for  beginning  a re- 
ligious life  ? What  other  thoughts  ? 


A YEAR  IN  MARK. 


3G7 


LESSON  XXV. 

PETER’S  CONFESSION.  CHRIST  PREDICTS  HIS  SUFFERINGS.  THE  DUTY 
AND  NECESSITY  OP  SELF-DENIAL. 

Ch.  8 : 27-38  ; 9 : 1.  A.D.  29 ; Summer. 

Parallel  Passages  : Matt.  16 : 13-28  ; Luke  9 : 18-27. 


What  period  of  Christ’s  ministry 
may  he  said  to  begin  at  this  point  ? 

27.  From  whence  did  Jesus  go  ? 
To  what  places  ? What  can  you 
tell  about  Caesarea  Philippi  ? What 
were  the  towns  of  Caesarea  Philippi  ? 
Will  you  explain  the  circumstances 
and  intent  of  the  question.  Who  do 
men,  etc.  ? 28.  What  do  we  have 
in  the  answer?  Explain  these 
opinions.  29.  What  does  Jesus  now 
do?  Who  answered?  For  whom 
did  he  answer  ? Why  ? What  does 
Peter’s  language  indicate  ? How 
does  Mark’s  account  agree  with  those 
of  Matthew  and  Luke?  30.  What 
did  he  charge  them  ? Why  ? 

31.  What  did  he  now  begin  to 
teacli  ? How  did  his  teaching  from 
this  time  differ  from  that  in  the 
past  ? Explain  the  title  Son  of 
man  1 Who  were  the  elders?  The 
chief  priests  ? The  scribes  ? What 
did  these  three  classes  constitute? 
What  is  meant  by  after  three  days  ? 
32.  How  did  he  utter  the  saying? 
Meaning  of  openly  ? What  was 
the  effect  upon  Peter  ? Explain 
began  to  rebuke  ? How  does  this 
scene  accord  with  the  character  of 
Peter  ? 33.  What  vivid  descrip- 

tion does  Mark  here  give  ? Why 
did  Jesus  rebuke  Peter  ? How  could 
Jesus  term  him  Satan?  Meaning 
of  for  thou  savorest,  etc.  ? 


34.  Why  did  he  now  call  the  peo- 
ple with  his  disciples  ? Meaning  of 
whosoever  will?  What  is  meant 
by  the  phrase  take  up  his  cross  ? 
35.  What  is  the  meaning  of  the 
words  will  save  his  lite,  etc.  ? 
Of  shall  lose  his  life,  etc.  ? 36. 

What  is  the  force  of  the  inter- 
rogative form  ? What  is  it  to 
lose  his  own  soul  ? What  is  meant 
by  soul  ? 37.  What  is  the  meaning 
of  this  verse?  38.  What  is  it  to  be 
ashamed  of  Christ  ? How  bad  Peter 
felt  ? What  is  meant  by  adulterous 
and  sinful  generation  ? To  what 
coming  does  Jesus  refer?  Who  are 
holy  angels?  Ch.  9 : 1.  Where 
should  this  verse  have  been  connect- 
ed ? What  does  Jesus  say?  WJll 
you  explain  the  words  shall  not 
taste,  etc.  ? What  is  meant  by  the 
kingdom  come  with  power  ? 

Practical  application.  See  Re- 
marks 23-35.  What  may  you  infer 
concerning  many  who  speculate 
about  Jesus?  About  faith  and  con- 
fession ? About  the  time  of  uttering 
truth  ? Concerning  the  necessity  of 
the  atonement?  Of  tlie  weakness, 
ignorance,  and  errors  of  Christians  ? 
Of  the  value  of  self-renunciation  ? 
Concerning  the  death  of  self?  Of 
the  soul  ? Of  being  ashamed  of 
Christ  ? What  else  may  you  learn  ? 


368 


A YEAR  IN  MARK. 


/ 


LESSON  XXVI. 

THE  TRANSFIGURATION.  CONCERNING  ELIJAH. 
Ch.  9 : 2-13.  A.D.  29 ; Summer  (possibly  July). 
Parallel  Passages  : Matt.  17  : 1-13 ; Luke  9 : 28-36. 


How  does  Jesus  present  liimself 
in  this  passage  ? Whose  account  is 
the  most  vivid  ? 

2.  Six  days  after  what  ? How  is 
this  harmonized  with  the  **  eight 
days”  of  Luke  (9  : 28)?  What  con- 
nection between  the  preceding  dis- 
course and  the  transfiguration  ? 
How  was  Peter,  James,  and  John 
specially  favored?  When  did  the 
transfiguration  take  place  ? Where  ? 
What  does  Dr.  Hanna  say  of  Mount 
Hermon  ? What  is  meant  by  trans- 
figured 1 By  before  them  I 3.  Mean- 
ing of  shining  ^ What  can  you  say 
of  the  ancient  art  of  whitening  ? 
4.  Who  attended  Jesus?  Meaning 
of  the  phrase  there  appeared  to 
them  ? What  about  Mark's  phrase, 
Elias  with  Moses  1 Of  what  were 
Elijah  and  Moses  the  representa- 
tives? What  was  the  subject  of 
their  conversation  ? 5.  What  was 

the  effect  on  the  disciples  ? How  is 
the  word  answering  here  used  ? 
By  what  title  did  Peter  address 
Jesus  ? What  was  the  state  of  Pe- 
ter’s mind?  What  is  meant  by  ta- 
bernacles I How  does  Mark  name 
the  three  personages  ? 6,  How  does 

Mark  explain  this  strange  request  ? 
Meaning  of  wist  not,  etc.  ? 7.  What 
two  more  wondrous  events  occurred  ? 
Of  what  was  the  cloud  a symbol? 
Who  are  meant  by  them?  From 


whom  came  the  TOice  ? What  is 
significant  in  the  command.  Hear 
him  ? 8.  How  did  this  glorious 

scene  end?  Will  you  explain  the 
expression  they  saw  no  man  ? What 
can  you  say  of  the  words,  Jesus  only  ? 
In  what  relation  may  tlie  transfigu- 
ration stand  to  Matt.  28  : 18  ? 

9.  What  charge  did  Jesus  give 
the  three  disciples  ? When  would  be 
the  time  to  tell  it  ? 10.  Meaning- of 

the  phrase  kept  that  saying  with 
or  to  themselves  ? How  were  the 
disciples  troubled  about  the  resur- 
rection ? 

11.  What  led  to  the  question  re- 
garding Elijah  ? 12.  What  did  Je- 
sus say  to  them?  What  is  the 
meaning  of  restoreth  all  things? 
How  was  John  the  Baptist  the  Eli- 
jah of  prophecy  ? What  part  of 
this  verse  is  a question  ? Meaning 
of  set  at  nought  ? 13.  What  does 
Jesus  now  positively  state  ? How 
was  prophecy  fulfilled  in  John? 

Practical  lessons.  Remarks  2-17. 
What  may  we  learn  regarding 
Christ’s  glory  ? Concerning  depart- 
ed spirits  ? Glorified  saints  ? Con- 
cerning heaven  ? Regarding  Christ 
as  our  Teacher?  Regarding  formal- 
ists ? The  interpretation  of  pro- 
phecy ? What  other  lessons  can 
you  suggest  ? 


A YEAH  IN  MARK. 


369 


LESSON  XXVII. 

I 

HEALING  A POSSESSED  LUNATIC  WHOM  THE  DISCIPLES  COULD  NOT 

HEAL. 

Ch.  9 : 14-29.  A.D.  29  ; Summer. 

Parallel  Passages  : Matt.  17  : 14-21 ; Luke  9 : 37-43. 


How  does  Mark’s  account  of  tliis 
miracle  compare  witli  the  other 
two  ? 

14.  When  was  this?  Who  are 
meant  by  his  disciples  1 What 
about  the  multitude?  Who  were 
also  in  the  crowd?  What  is  meant 
by  qiiestioiiing  with  them?  15. 
Why  were  the  multitude  amazed  ? 
What  did  they  then  do  ? 16.  Whom 
does  Jesus  ask  ? 17.  Why  did  they 
not  answer  ? How  did  the  matter  of 
disputation  come  out  ? What  is 
meant  by  a dumb  spirit  ? 18.  What 
does  the  father  describe  in  this 
verse  ? The  meaning  of  taketh  him  ? 
Of  tearetli  him?  Of  giiasheth  ? 
Of  piiieth  away  ? To  whom  did  he 
speak  ? What  is  the  meaning  of 
the  expression  tliey  could  not  ? 
How  was  this  ? What  analogy  with 
Moses?  19.  Whom  does  Jesus  an- 
swer ? How  were  they  a faitliless 
geiieriltioii  ? Will  you  explain  the 
exclamation,  how  long,  etc.  ? 20. 

What  about  the  vivid  description  in 
this  and  the  three  following  verses  ? 
Meaning  of  tare  him  ? 21.  Why 
did  Jesus  ask  the  father  concerning 
the  child  ? 22.  How  does  the  father 
answer  ? How  much  faith  does  he 
seem  to  have  ? How  does  he  entreat 
for  his  child?  23.  What  does  Jesus 
answer?  Upon  what  does  he  con- 
dition the  cure  ? What  strange  ar- 
gument do  some  found  on  this? 


24.  What  was  the  effect  of  Christ’s 
answer  upon  the  father  ? Will  you 
explain  the  prayer,  help  my  unbe- 
lief ? 25.  What  now  occurred  ? 

What  did  Jesus  do?  The  peculi- 
arity of  the  charge  enter  no  more 
into  him?  26.  How  does  the  demon 
depart  ? How  did  he  leave  the 
child?  27.  What  further  exhibition 
of  divine  power  is  here  recorded  ? 

28.  What  conversation  now  oc- 
curred ? What  is  meant  by  into  the 
house  ? \Miat  does  their  question 
imply?  29.  What  does  Jesus  an- 
swer? What  do  the  words  this 
kind  imply  ? What  was  the  cause 
of  the  disciples’  inability?  Were 
they  accustomed  to  fast  ? 

Practical  lessons.  Remarks  18-27. 
What  may  we  learn  regarding  the 
world  in  Christ’s  absence  from  his 
people  ? Concerning  the  dependence 
of  Christians  on  Christ?  Concern- 
ing the  power  of  Satan  over  chil- 
dren ? Concerning  the  duty  of  pa- 
rents ? What  encouragement  to 
parents?  Concerning  faith  and  un- 
belief ? Christ  and  the  devil  ? 
What  does  excessive  manifestation 
of  wickedness  often  indicate  ? Of 
the  effect  of  unbelief?  Of  the  im- 
portance of  prayer  and  fasting  ? 
Do  you  think  of  any  other  lessons 
which  may  be  learned  from  this 
passage  ? 


370 


A YEAR  IN  MARK. 


LESSON  XXVIII. 

JESUS  A SECOND  TIME  FORETELLS  HIS  DEATH  AND  RESURRECTION. 
THE  GREATEST"  IN  CHRIST’S  KINGDOM. 

Ch.  9 : 30-37.  A.D.  29;  Summer. 

Parallel  Passages : Matt.  17  : 22-27 ; 18  : 1-5 ; Luke  9 : 43-48. 


30.  From  whence  did  they  depart  ? 
Through  what  region?  To  what 
place  ? What  was  it  that  he  would 
not  have  known  ? What  may  we 
learn  regarding  this  period  from 
Matt.  17  : 22  and  John  7:1-9?  31. 
What  special  reason  for  private 
journeying  is  given  here  ? Who 
are  meant  by  disciples  1 What  is 
meant  by  the  words  tlie  Son  of 
man  is  delivered?  From  a com- 
parison of  the  first  three  evangelists, 
what  do  you  learn  regarding  these 
instructions?  What  additional  in- 
formation does  Jesus  impart  at  this 
time?  32.  How  can  you  explain  the 
fact  that  they  understood  not  ? In 
what  respect  was  their  fear  to  ask 
him  true  to  life  ? 

33.  To  what  place  did  they  come  ? 
What  miracle  does  Matthew  (17  : 
24-37)  relate  at  this  point  ? Why 
may  Mark  have  omitted  it  ? Mean- 
ing of  being  in  the  house  ? What 
house  ? Who  asked  ? How  may 
you  harmonize  the  three  accounts  ? 
What  is  meant  by  the  word  trans- 
lated disputed  ? 34.  Why  were  they 
silent?  What  reason  does  for  in- 
troduce ? What  is  meant  by  among 
themselves  ? What  ideas  had  they 
of  the  Messiah’s  kingdom  ? What 


may  have  given  rise  to  this  disputa- 
tion ? 

35.  What  was  the  usual  posture  of 
teaching  among  the  Jews?  Whom 
did  Jesus  call  to  him?  What  did 
Jesus  say?  The  meaning?  What 
can  you  say  of  the  word  translated 
servant  ? 36.  How  does  Jesus  teach 
humility  and  true  greatness  ? What 
is  the  characteristic  of  Mark’s  de- 
scription ? Whose  child  was  this  ? 
37.  What  does  J esus  say  ? What  is 
meant  by  whosoever  shall  receive  ? 
By  such  little  cliild  ? In  my  name  ? 
What  is  meant  by  receivetli  me  ? 
What  did  Jesus  thus  teach  regard- 
ing his  kingdom  ? 

Practical  truths.  See  Remarks 
28-38.  When  should  we  avoid  per- 
secution ? Why  should  we  suspect 
our  own  ignorance  ? What  should 
we  avoid  dLing  ? What  do  we  learn 
respecting  pride  and  ambition  ? Re- 
garding Christ’s  standard  of  great- 
ness ? Concerning  moral  excellence 
and  greatness  ? Concerning  little 
children?  Of  the  importance  of 
childlike  humility  ? Of  what  has 
Christ  set  us  an  example  ? The 
union  of  Christ  and  his  people  ? 
What  other  profitable  thoughts 
does  this  lesson  suggest  ? 


A YEAR  IN  MARK. 


371 


LESSON  XXIX. 

THE  ZEAL  OF  JOHN.  AVOID  GIVING  OFFENSE. 

Ch.  9 : 38-50.  A.D.  29 ; September  (possibly  October). 
Parallel  Passages : Matt.  18  : 6-14  ; Luke  9 : 49,  50. 


38.  What  led  John  to  refer  to  a 
recent  incident  ? Wbat  did  J olin 
answer  2 Meaning  of  the  words  in 
tliy  name?  What  part  did  John 
probably  take  in  forbidding  this 
man  ? What  is  meant  by  the  phrase 
he  follow  ed  not  ns  ? 89.  What  does 
the  answer  of  Jesus  show?  Mean- 
ing of  the  words  lightly  sneaky  etc.  ? 
What  distinction  does  Lange  ob- 
serve here  ? 40.  How  does  Jesus 

clinch  the  argument  ? 

41.  What  spirit  should  therefore 
be  exercised  ? What  does  a cup  of 
cold  w ater  represent  ? How  is  the 
language  strongly  expressed  ? 42. 
To  what  opposite  thought  does  Je- 
sus now  pass  ? What  is  meant  by 
the  words  translated  wiiosoever 
shall  offend  ? What  is  meant  by 
these  little  ones?  By  the  phrase 
it  is  better  for  him  ? What  is  the 
millstone  here  meant?  What  can 
you  say  of  executions  by  drowning  ? 
43-48.  What  duty  does  Jesus  here 
teach  ? What  are  the  Itand^  foot^ 
and  eye  ? What  do  they  represent  ? 
What  is  meant  by  offend  thee  ? 
What  do  the  commands  cut  it  off, 
pluck  it  out,  denote  ? VVTiat  is 
meant  by  halt?  What  life?  To 
what  does  kingdom  of  Crod  refer  ? 
What  can  you  say  of  hell  ? Of  the 


fire  that  never  shall  be  quenched  ? 
Will  you  explain  the  expression 
w here  their  w orm  dieth  not,  etc.  ? 

49.  How  has  this  verse  been  re- 
garded ? What  does  for  introduce  ? 
To  whom  does  every  one  refer  ? To 
what  are  the  words  shall  be  salted 
an  allusion  ? What  by  salted  with 
fire  ? What  is  meant  by  every  sa- 
crifice ? What  by  salted  with  salt  ? 
50.  What  does  Jesus  do  in  this 
verse?  For  what  is  salt  good  ? 
What  does  this  represent?  What 
can  you  say  about  salt  becoming 
saltless?  Will  you  explain  the 
question  w herewith  will  ye  season 
it  ? What  does  it  imply  ? What 
exhortation  does  Jesus  close  with  ? 
Meaning  of  it  ? What  does  the  last 
clause  show? 

See  Remarks  39-48.  What  do 
you  learn  concerning  mere  party 
zeal  ? Of  deeds  done  for  Christ  ? 
Concerning  authors  of  error  and 
divisions?  Concerning  causing  a 
Christian  to  go  astray  ? What  must 
be  renounced  in  order  to  salvation  ? 
What  do  you  learn  regarding  future 
punishment  ? What  regarding  the 
influence  of  Christians  ? What 
other  thoughts  does  this  passage 
suggest  ? 


372 


A YEAR  m MARK. 


LESSON  XXX. 

PKECEPTS  CONCERNING  DIVORCE.  BLESSING  THE  LITTLE  CHILDREN. 

Ch.  10  : 1-16.  A.D.  30  ; probably  March. 

Parallel  Passages  : Matt.  19  : 1-15 ; Luke  18  : 15-17. 


What  do  we.  have  in  this  chap- 
ter V What  events  occurred  during 
the  period  between  the  last  chapter 
and  this?  What  evangelists  give 
an  account  of  these  events  ? 

1.  From  whence  did  Jesus  depart? 
In  what  two  ways  can  you  explain 
And  he  arose  up  from  thence  ] 
Why  did  Matthew  and  Mark  silently 
pass  over  about  six  months  of 
Christ’s  ministry  ? Meaning  of  the 
coasts  of  Judea  *2  Explain  the 
words  hy  the  farther  side  of  Jor- 
dan? Had  the  people  of  Perea 
heard  Jesus  before  ? 

2.  What  new  mode  of  opposition 
is  here  related?  What  two  opin- 
ions respecting  divorce  were  there 
among  the  Jews?  Why  did  the 
Pharisees  ask  the  question  ? 3.  How 
does  Jesus  reply  ? 4.  What  is  the 
meaning  of  sufered  ? What  does 
Deut.  24  : 1-3  teach  regarding  di- 
vorce ? 5.  What  was  the  reason  Of 
this  Mosaic  enactment  ? Meaning 
of  hardness  of  your  hearts  ? A 
command  to  do  what  ? How  would 
this  regulate  and  restrain  divorces  ? 
6.  What  is  the  argument  from  crea- 
tion ? What  does  tlie  fact  that  God 
made  the  first  human  pair  male  and 
female  show?  7.  What  does  Jesus 
quote  ? To  what  cause  ? What  re- 
lation is  implied  to  be  stronger  than 
that  of  father  and  mother  ? 8.  What 
is  meant  and  taught  by  the  words 
one  flesh  ? 9.  What  conclusion  does 
Jesus  draw?  Explain  the  words 
let  not  man  ? 

10.  What  kind  of  interview  is  here 


introduced?  11.  How  do  you  ex- 
plain this  verse  ? 12.  What  does 
Jesus  teach  regarding  the  woman 
putting  away  her  husband  ? What 
then  is  the  only  one  ground  of  di- 
vorce ? How  does  this  apply  to  our 
age  ? 

13.  What  is  meant  by  young  chil- 
dren ? How  were  they  brought  ? 
What  is  suggested  by  the  words 
that  he  should  touch  them  ? Why 
did  the  disciples  rebuke  those  who 
brought  them  ? 14.  Meaning  of 

much  displeased  ? Meaning  of  the 
phrase  for  of  such  is  the  kingdom  of 
heaven  ? To  whom  does  such  special- 
ly refer  ? What  truth  concerning  lit- 
tle children  is  here  conveyed  ? What 
in  regard  to  the  salvation  of  infants  ? 
What  is  its  bearing  upon  infant 
baptism  ? 15.  What  does  Jesus 

state  in  this  verse  ? What  does  it 
show  to  be  essential  to  true  disciple- 
ship  ? 16.  What  is  the  meaning  of 

the  word  took  them  up  ? What  else 
did  Jesus  do^ 

Practical  lessons.  Remarks  1-16. 
What  may  we  learn  from  vers.  1 
and  2 ? What  is  our  standard  in 
matters  of  religion?  How  must 
Scripture  be  studied?  What  may 
we  learn  regarding  certain  laws 
which  God  has  given  ? What  do 
you  learn  about  marriage  ? About 
human  governments  and  divorces  ? 
In  regard  to  our  duty  ^o  little  chil- 
dren ? In  regard  to  the  salvation  of 
infants  ? What  can  you  say  about  in- 
fant baptism  ? What  other  lessons  ? 


A YEAR  IN  MARK. 


373 


LESSON  XXXI. 

THE  HIGH  YOUNG  RULER.  FORSAKING  ALL  FOR  CHRIST. 

Ch.  10  : 17-31.  A.D.  30  ; probably  March. 
Parallel  Passages  : Matt.  19  : 16-30 ; Luke  18  : 18-30. 


Which  evangelist  gives  the  full- 
est account?  17.  From  where  did 
Jesus  go  forth?  Meaning  of  the 
words  into  tlie  way  ? Who  came 
to  Jesus?  How?  How  did  he  ad- 
dress Jesus?  What  kind  of  ques- 
tion did  the  young  ruler  ask  ? 
Meaning  of  inherit  s Of  eternal 
life?  18.  How  does  Jesus  reply? 
What  is  Christ’s  meaning  in  this 
verse  ? 19.  To  what  does  the  second 
j^art  of  our  Savior’s  answer  refer  ? 
What  is  the  force  of  the  words  Tliou 
knowest  the  coniinaiKlinents  ? 
Why  did  he  direct  him  to  the  law  ? 
Why  to  the  second  table?  Which 
one  is  referred  to  by  Defraud  not  I 

20.  What  did  the  young  ruler  reply  ? 
How  had  he  observed  the  law  ? 

21.  Explain  the  words  loved  him. 
What  does  Jesus  now  proceed  to  do  ? 
What  did  the  young  man  lack  ? 
How  does  Jesus  show  him  this? 
Why  must  his  possessions  be  sacri- 
ficed ? How  does  the  spirit  of  this 
command  apply  to  every  disciple  ? 

22.  What  was  the  efierct  on  this 
young  man  ? Was  this  a crisis  in 
Ids  history?  What  if  he  had  re- 
nounced his  love  of  wealth  ? 

23.  What  peculiarity  of  Mark  may 
liere  be  noticed  ? Meaning  of  the 
expression  how  hardly,  etc.?  24. 
The  effect  on  the  disciples  ? To 
what  did  Jesus  answer  ? How  did 
Jesus  address  them  ? What  is  the 
great  evil  and  hindrance  in  riches  ? 

25.  Will  you  explain  the  phrase  the 
eye  of  a needle  ? Explain  the  verse  ? 

26.  What  was  the  effect  of  this  on 


the  minds  of  the  disciples?  Mean- 
ing of  astonished  oat  of  measure  ? 
Will  you  explain  the  question  wJlo 
then  can  be  saved  ? 27.  How  did 
he  look  upon  them  ? Explain  the 
declaration  with  Cod  all  things, 
etc.  ? 

28.  What  is  the  force  of  began  ? 
What  led  Peter  thus  to  speak  ? 
How  are  we  to  regard  his  exclama- 
tion ? What  does  Matthew  (19  : 27) 
add  ? 29.  How  may  the  answer  of  Je- 
sus be  divided  ? Which  evangelist 
gives  the  first  part?  What  part 
does  this  verse  and  the  next  form? 
In  what  order  are  the  family  rela- 
tions mentioned  ? How  is  Christ  and 
his  cause  related  ? 30.  What  is  here 

promised  ? What  kind  of  relatives 
are  mentioned  in  this  verse  ? Mean- 
ing of  the  words  with  persecutions  ? 
Will  you  explain  what  eternal  life 
is?  31.  What  does  Jesus  now  an- 
nounce? What  does  Jesus  mean  by 
first?  By  shall  be  last ? What 
would  Jesus  teach  his  disciples? 

Application.  Remarks  18-30. 
What  do  sinners  commonly  desire 
to  do  ? What  may  we  learn  r(‘- 
garding  the  relation  of  the  law  to 
us  ? Regarding  knowledge  of  our- 
selves ? Regarding  Christ’s  love  for 
sinners  ? What  does  Christ  demand 
of  us  ? What  may  we  learn  regard- 
ing riches  and  the  rich?  How 
should  the  poor  feel  ? How  is  sal- 
vation impossible,  yet  possible  ? 
What  is  the  result  of  giving  up  all 
to  Christ?  What  else  may  you 
learn  ? 


374 


A YEAR  IN  MARK. 


LESSON  XXXII. 

JESUS  THE  THIRD  TIME  FORETELLS  HIS  SUFFERINGS.  THE  AMBITIOUS 
REQUEST  OF  JAMES  AND  JOHN. 

Ch.  10  : 32-45.  A.D.  30 ; March. 

Parallel  Passages  : Matt.  20  : 17-28 ; Luke  18  : 31-34. 


82.  In  what  way  ? What  miracles 
did  Jesus  work  on  this  journey  ? 
Where  were  they?  Explain  the  fit- 
ness of  the  words  going  up.  What 
is  meant  by  his  going  before  them? 
What  amazed  the  disciples  ? Whom 
did  he  take  apart  from  the  others  ? 
Why  ? How  does  this  prediction  of 
his  suffering  differ  from  his  former 
predictions  ? 33.  The  use  and  force 
of  the  word  behold?  Meaning  of 
delivered  ? To  whom  should  he  be 
delverei?  What  should  they  do? 
Meaning  of  the  word  Grentiles  ? 

34.  What  further  is  foretold  in  this 
verse  ? What  is  the  meaning  in- 
tended in  the  words  shall  rise  again  I 
Did  the  disciples  understand  him 
(Luke  18  : 34)  ? 

35.  Who  were  James  and  John  ? 
Who  made  the  request  ? Meaning 
of  the  words  translated  Master,  we 
would  ? What  kind  of  a request, 
and  how  do  they  act  in  making  it  ? 

35.  Why  would  not  Jesus  promise 

beforehand  ? 37.  What  do  they  de- 
sire ? What  led  them  to  make  such 
a request  ? What  positions  do  the 
right  hand  and  the  left  hand  de- 
note ? 38.  How  were  tliey  ignorant 
of  what  they  asked  ? What  is 
meant  by  drinking  the  cup  ? Will 
you  explain  the  phrase  baptize  with 
the  baptism,  etc.  ? To  what  does 
the  baptism  specially  refer  ? 39. 

What  can  you  say  of  their  answer, 


We  can?  How  were  fulfilled  the 
words  ye  slnill  indeed  drink,  etc.  ? 

40.  Will  you  explain  this  verse  ? 

41.  Who  heard  this  request? 
What  was  its  effect  on  them  ? What 
spirit  prompted  all  of  them?  42. 
What  did  Jesus  do  ? Meaning  and 
intent  of  the  words  which  are  ac- 
counted to  rule  ? What  spirit  actu 
ates  these  rulers?  43.  How  should  it 
be  different  among  his  followers  ? 
What  is  meant  by  the  language 
shall  be  your  minister?  44.  How 
were  they  to  become  the  first  ? 
What  is  the  meaning  of  servant  ? 
Explain  the  language  ? 45.  How 

does  Jesus  illustrate  and  enforce 
this  precept  and  principle?  What 
is  meant  by  ransom  ? Will  you  ex- 
plain the  words  for  many  ? 

Practical  thoughts.  Remarks  32- 

42.  What  lessons  may  we  learn 
from  Christ’s  willingness  to  suffer? 
How  do  Christians  often  show  their 
ignorance  ? Against  what  are  we 
taught  specially  to  guard  (vers.  35- 
37)  ? What  should  we  do  in  seeking 
the  highest  places  in  Christ’s  king- 
dom ? How  does  God  act  in  his 
calling  and  his  gifts  ? What  kind 
of  jealousy  is  becoming  to  Chris- 
tians ? What  spirit  should  Chris- 
tians avoid,  and  what  exercise  ? 
What  kind  of  sufferings  were 
Christ’s?  What  other  thoughts  ? 


A YEAR  IN  MARK. 


375 


LESSON  XXXIIL 

THE  HEALING  OP  BLIND  BARTIM^US. 

Ch.  10 : 46-52.  A.D.  30 ; last  week  in  March. 
Parallel  Passages  : Matt.  20 : 29-34 ; Luke  18  : 35-43. 


How  does  Mark’s  account  com- 
pare with  that  of  the  other  evan- 
gelists ? 46.  What  journey  were 

Jesus  and  his  disciples  now  pursu- 
ing? What  does  the  name  Jericho 
mean  ? Where  situated  ? Its  his- 
tory? What  about  a new  Jericho  ? 
What  village  now  near  it  ? What 
is  meant  by  the  words  translated 
as  he  went  out  of  Jericho  I How 
do  you  reconcile  this  with  Luke  18  : 
35  ? How  do  you  explain  the  great 
mimher  of  people  at  Jericho  ? What 
can  you  say  about  the  name  Barti- 
inaeiis  ? VVhat  is  the  order  of  the 
words  in  the  original?  How  do  you 
reconcile  his  account  of  one  blind 
man  with  that  of  two  in  Matthew  ? 
Where  was  he  sitting  ? 

47.  How  does  Mark  vividly  con- 
tinue the  narrative  ? How  does  Bar- 
timaeiis  address  Jesus  ? Meaning  of 
the  title  Son  of  David  H What  does 
the  prayer  have  mercy  on  me  ex- 
press? 48.  Why  did  tiie  multitude 
rebuke  Mm  f What  does  Dr.  Trench 
remark  on  this  passage  ? What 
was  the  effect  of  the  rebuke  on  Bar- 


timaeus  ? 49.  What  did  Jesus  do? 

What  can  you  say  of  this  scene? 
What  did  the  multitude  now  do  ? 
50.  How  did  Bartima3us  show  his 
eagerness  and  joy?  51.  How  does 
Jesus  answer  his  importunate  re- 
quest? Why  ? By  wliat  title  does 
Bartimseus  now  address  Jesus  ? 
52.  What  do  the  words  go  tliy  way 
imply  ? What  is  meant  by  the 
words  liatli  made  tliee  whole  % How 
did  Bartimseus  use  his  right  ? 

Practical  thoughts.  Eemarks  43- 
52.  How  are  sinners  blinded?  To 
whom  should  they  go  ? Why  should 
they  improve  present  opportuni- 
ties ? What  obstacles  must  they 
expect  ? How  should  they  act  ? 
What  is  the  sinner’s  only  plea? 
What  can  you  say  of  the  compas- 
sion of  Jesus?  How  should  the 
seeker  after  Jesus  come  to  him? 
When  will  Jesus  open  the  eyes 
of  the  spiritually  blind  ? What 
will  be  the  conduct  of  those  who 
are  made  to  see?  II ow  does  the 
Christian  see  Jesus?  Can  you  offer 
any  other  suggestions  ? 


376 


A YEAR  m MARK. 


LESSON  XXXIV. 

THE  TRIUMPHAL  ENTRY  INTO  JERUSALEM. 

Cii.  11  : 1-11.  A.D.  30;  Sunday,  April  2d. 

Parallel  Passages  : Matt.  21  : 1-11 ; Luke  19  : 29-44  ; Joliii  12  : 12-19. 


What  portion  of  Christ’s  ministry 
does  Mark  begin  to  narrate  in  this 
chapter  ? How  does  Mark’s  account 
of  the  triumphal  entry  compare 
with  that  of  the  other  evangelists  ? 

1.  When  did  the  event  here  re- 
lated take  place  ? Can  you  give  the 
probable  order  of  events  ? What 
does  the  name  Jerusalem  mean  ? 
What  can  you  tell  of  its  situation 
and  history  ? What  is  it  now  called  ? 
Will  you  tell  us  about  Bethany? 
About  Betlipliage  ? Why  is  Beth- 
phage  placed  first  in  the  narrative  ? 
What  can  you  say  of  the  Mount  of 
Olives  ? What  roads  go  over  the 
Mount  from  Jerusalem  ? What  does 
Jesus  do  ? How  is  Mark’s  narrative 
rendered  vivid  ? 2.  To  what  village 
did  Jesus  send?  What  would  they 
find  ? How  is  Mark  and  the  other 
evangelists  harmonized  with  Mat- 
thew ? Why  was  a colt  on  which 
never  man  sat  selected?  Will  you 
tell  how  Jesus  could  thus  direct  his 
disciples  and  command  loose  him, 
etc.  ? 

3.  What  objection  is  here  antici- 
pated? What  answer  was  to  be 
given  ? To  what  does  the  Lord  re- 
fer ? What  would  the  owner  do  ? 
4.  Where  was  the  colt  found  ? 
Meaning  of  the  words  where  two 
ways  met  ? 5.  Wlio  asked  the  ques- 
ti  n in  this  verse?  6,  How  was  it 
that  they  permitted  them  to  go  with 
the  colt  ? 7.  What  did  they  use  for 
a saddle  ? By  whom  were  asses 


used  ? What  was  this  ? Why  did 
Jesus  now  ride  into  Jerusalem  ? 
Why  upon  the  colt  of  a beast  of  la- 
bor? Which  route  did  he  probably 
take  ? 

8.  What  did  the  many  do  ? What 
kind  of  honor  was  this  ? What  did 
others  do  ? What  does  the  word 
translated  branches  mean?  9.  Who 
are  those  who  went  before  ? What 
place  on  the  Mount  had  they  proba- 
bly reached  ? How  many  attended 
the  Passover  ? Meaning  of  the  word 
hosanna?  What  remark  does  Dr. 
Alexander  make?  In  what  psalm 
are  the  words  blessed,  etc.,  found  ? 
Their  meaning  ? 10.  Will  you  ex- 

plain this  verse  ? Why  did  the 
people  thus  applaud  Jesus  ? 11. 

What  does  Mark  alone  record  here  ? 
How  did  Jesus  enter  the  temple? 
Meaning  of  the  word  temple  ? What 
can  you  tell  about  its  situation,  his- 
tory, and  apartments  ? What  did 
Jesus  do  ? Whither  did  he  go  ? 

Application.  See  Remarks  1-11. 
What  attribute  of  Jesus  do  the  first 
two  verses  reveal  ? To  what  has 
Jesus  a right  ? How  should  the  re- 
quirements of  Jesus  be  met?  What 
can  we  employ  in  Christ’s  service  ? 
How  should  we  honor  Jesus?  What 
is  the  true  glory  of  Christ’s  king- 
dom ? What  is  a special  cause  for 
joy  ? What  should  we  specially 
visit  in  coming  to  a city  or  town  ? 
Can  you  apply  this  lesson  in  other 
, respects  ? 


A YEAR  IN  MARK. 


377 


LESSON  XXXY. 


THE  BAHREN  FIG-TREE.  THE  TRADERS  EXPELLED  FROM  THE  TEMPLE. 

Ch.  11  : 12-10.  A.D.  30;  Monday,  April  3d. 

Parallel  Passages  : Matt.  21  : 12-19  ; Luke  19  : 45-48. 


12.  When  did  tlie  events  of  this 
lesson  occur  ? In  what  Respect  does 
Mark  show  great  exactness  ? How 
does  he  thus  compare  with  Matthew? 
Where  was  Jesus  ? What  time  was 
it  probably  in  the  morning?  What 
can  you  say  about  tlie  hunger  of 
Jesus?  Do  you  think  that  his  dis- 
ciples hungered  with  him  ? 13.  Re- 
late what  you  can  about  the  fig-tree  ? 
What  did  its  leaves  indicate  ? Did 
Jesus  go  to  the  fig-tree  for  his  own 
information  ? Why  then  ? Could 
ripe  figs  be  found  early  in  April  ? 
What  is  the  meaning  of  the  words 
for  the  time  of  tigs,  etc.  ? Of  what 
was  the  fig-tree  an  emblem  ? 14. 

What  was  it  that  Jesus  answered? 
"What  kind  of  an  expression  was 
Xo  man,  etc.  ? Was  there  vindic- 
tive feeling  in  it  ? How  have  skep- 
tics treated  this  incident  ? How 
would  you  answer  them  ? 

15-19.  How  does  Mark’s  account 
of  casting  out  the  traders  compare 
with  those  of  Mattliew  and  Luke  ? 
When  did  a similar  cleansing,  re- 
lated by  John,  occur?  What  can 
you  say  of  these  two  cleansings  ? 

15.  On  what  day  did  this  cleansing 
occur?  What  is  pre-eminently  the 
temple  of  God  ? In  what  part  of  the 
temple  were  these  traders?  How 
did  Jesus  cast  them  out?  What 
were  money-changers  ? Why  were 


doves  sold  ? How  did  these  persons 
profane  the  temple?  16.  What  is 
here  alone  recorded  by  Mark  ? What 
does  it  imply  ? What  kind  of  ves- 
sels are  meant?  17.  What  did  Je- 
sus teach  them  ? What  prophecies 
does  he  quote  ? What  place  is 
meant  by  My  liouse  ? Why  called 
a house  of  prayer  ? What  is  meant 
by  all  nations  ? Why  did  Mark 
alone  add  this  ? What  is  meant  by 
the  word  translated  tliieves  ? How 
had  they  thus  made  it?  Was  Mai. 
3 : 1-3  now  being  fulfilled  ? 18.  What 
does  Matthew  record  at  this  point  ? 
What  did  the  scribes  and  chief 
priests  hear?  What  was  the  effect 
on  them  ? What  did  they  seek  to 
do?  How  did  they  seek?  Why? 
19.  What  time  of  day  had  come? 
Where  did  Jesus  go  ? 

Practical  lessons.  Remarks  12-19. 
What  beside  an  outward  profession 
must  we  have?  Wdiat  shall  be- 
come of  those  who  fail  to  bring 
forth  fruit  unto  God  ? What  should 
Christ’s  followers  do  in  reference  to 
his  house  and  worship  ? What  do 
you  learn  about  carrying  the  world 
into  the  worshii)  of  God  ? What  is 
God’s  house  ? What  are  formal  and 
hypocritical  churches?  What  will 
faithfulness  in  duty  arouse  ? What 
other  lessons  ? 


378 


A YEAR  IN  MARK. 


LESSON  XXXVI. 

THE  WITHERED  FIG-TREE.  CHRIST’S  AUTHORITY  QUESTIONED. 

Ch.  11  : 20-33.  A.D.  30  ; Tuesday,  April  4tli. 

Parallel  Passages  : Matt.  21  : 20-27 ; Luke  20  : 1-8. 


20.  What  morning  is  liere  meant  ? 
Where  were  Jesus  and  his  disciples? 
Was  this  the  first  time  of  seeing  the 
fig-tree  since  the  preceding  morn- 
ing? Meaning  of  the  words  dried 
np  from  the  roots  ? How  does 
Mark’s  account  compare  with  Mat- 
thew’s ? 21.  Who  is  here  specially 
mentioned?  Was  he  surprised? 
Meaning  and  application  of  the  word 
cnrsedst  here  ? 22.  How  does  Jesus 
answer  ? 23.  What  mountain  2 

What  is  implied  ? Will  you  give 
tlie  two  sides  of  faith  here  described  ? 
What  farther  can  you  say  of  true 
faith  ? 24.  What  can  you  say  about 
true  prayer  ? What  is  meant  by 
tlie  words  translated  believe  that 
ye  receive  them  T How  illustrated 
by  Daniel  ? By  the  Christian  pa- 
rent ? To  what  does  this  ])romise 
relate?  25.  What  does  Jesus  add 
in  this  verse?  26.  W’hat  does  this 
verse  state  ? 

27.  Where  had  Jesus  now  come? 
Of  what  wa's  his  walking  in  the 
temple  suggestive  ? Who  came  to 
him  ? 28.  W^hat  is  the  meaning  of 
their  questions  ? Wlio  authorized 
teachers  and  tried  false  prophets  ? 
Why  did  they  ask  him  ? 29.  How 

did  Jesus  answer  them  ? How  might 
he  have  answered  them  ? 30.  What 


is  meant  by  tlie  baptism  of  John  ] 
How  muclf  did  this  question  in- 
volve ? 

31.  WTiat  was  the  effect  of  this 
question  on  them  ? What  was  the 
first  horn  of  their  dilemma  ? 32. 

What  the  second?  What  would 
they  have  preferred  to  have  said  ? 
33.  What  kind  of  answer  dll  they 
give?  Meaning  of  the  word  trans- 
lated We  cannot  tell  I How  did 
Jesus  answer?  What  is  the  full 
meaning  of  this  reply  ? What  para- 
ble does  Matthew  (21  : 28-32)  at  this 
point  add  ? 

Practical  thoughts.  Remarks  20- 
33.  Is  the  vegetable  creation  de- 
pendent on  Christ?  How  is  Jesus 
exhibited  as  the  lion,  as  well  as  the 
lamb?  What  do  we  learn  of  faith 
and  prayer  ? W^hat  effect  should 
Christ’s  miracles  have  upon  us  ? 
What  are  two  conditions  of  accepta- 
ble prayer?  What  must  the  ser 
vants  of  Christ  expect  from  their 
enemies?  What  do  you  learn  re- 
garding religious  teachers  ? What 
kind  of  arguments  are  often  the 
most  effectual  ? W^hat  may  you 
learn  regarding  honesty  and  dis- 
honesty in  religious  matters?  What 
else  may  you  learn  from  this  pas- 
sage ? 


A YEAR  IN  MARK. 


879 


LESSON  XXXVII. 

PAKABLE  OF  THE  WICKED  HUSBANDMEN. 

Ch.  12  : 1-12.  A.D.  30  ; Tuesday,  April  4tli. 
Parallel  Passages  : Matt.  21  : 33-46 ; Luke  20  : 9-19. 


What  account  does  Mark  con- 
tinue in  tliis  chapter  ? What  does 
this  parable  represent  ? How  does 
Mark’s  account  compare  with  that 
of  Matthew  ? 

1.  What  does  the  first  sentence  of 
this  verse  imply?  Why  did  Mark 
here  relate  this  parable  only  ? To 
whom  did  he  speak  it?  How  is 
vineyard  often  used  in  Scripture  ? 
What  was  the  hedge  ? What  is 
meant  by  the  word  translated  wine- 
fat  1 Will  you  describe  a wine- 
press ? What  is  meant  by  tower  I 
Its  use  ? Who  were  Iiushandinen  ? 
What  about  renting  of  vineyards  ? 
Meaning  of  the  words  went  into  a 
far  country  1 2.  At  what  season  ? 
What  fruit 3.  How  did  the  hus- 
bandmen treat  the  servants  ? How 
did  they ’treat  the  first  one  ? 4.  How 
did  they  treat  the  second  ? 5.  How 

the  third  ? How  many  otliers  1 

G.  What  did  the  owner  now  do  ? 
What  does  Mark  alone  record  about 
his  son  2 7.  What  is  meant  and  im- 
plied by  the  heir?  Wbat  similar 
language  in  Gen.  37  : 20  ? Was  the 
parable  life-like  at  this  point  ? 
S.  What  did  they  do  ? 9.  Meaning 

of  the  question  here  asked  ? Who 
gives  the  answer  ? 

What  is  the  grand  design  of  the 
parable  ? What  is  its  center  of  com- 
parison ? Who  does  the  man  or 


lord  of  the  vineyard  represent  ? The 
husbandmen?  The  vineyard?  The 
planting  ? The  hedge  ? The  wine- 
press ? The  tower  ? The  letting 
out  to  husbandmen?  The  house- 
holder going  into  another  country  ? 
The  fruit  ? The  servants  ? The 
son  ? The  reverencing  his  son  ? 
The  killing  him?  The  giving  the 
vineyard  unto  others  ? 

10.  How  does  Jesus  further  apply 
the  parable  ? \A  hat  Scripture  is 
here  quoted?  Who  does  the  stoiie 
represent  ? Who  were  the  builders  1 
Meaning  of  the  word  translated  re- 
jected ? Of  the  words  head  of  the 
comer?  11.  What  is  the  meaning 
of  this  verse?  12.  What  was  the 
effect  of  the  parable  on  the  chief 
priests?  What  did  they  now  do? 

Reflections.  Remarks  1-11.  Why 
has  God  a right  to  our  service  ? 
What  of  God’s  dealings  with  the 
Jewish  nation?  What  argument 
for  human  depravity  ? What  should 
a church  be  ? What  do  you  learn 
regarding  the  guilt  and  conse- 
quences of  misimproving  and  re- 
jecting the  gospel  ? What  two 
kinds  of  stones  ma}^ Christ  become? 
Of  what  is  Christ  the  rock  ? What 
may  you  learn  of  the  triumph  of 
Christ  ? What  other  reflections  can 
you  offer  ? 


380 


A YEAR  IN  MARK. 


LESSON  XXXVIII. 

CONCERNING  PAYING  TRIBUTE  TO  C^SAR.  CONCERNING  THE 
RESURRECTION. 

Ch.  12  : 13-27.  A.D.  30 ; Tuesday,  April  4th. 

Parallel  Passages : Matt.  22  : 15-33 ; Luke  20  : 20-40. 


13.  Who  were  now  sent  to  Jesus  ? 
Who  sent  them  ? Who  of  the  Pha- 
risees came  ? Who  were  the  Hero- 
dians?  How  did  they  expect  to 
catch  him  in  his  words  1 

14.  How  did  they  address  Jesus? 

Was  what  they  said  true  ? Did 
they  believe  it  ? Will  you  explain 
the  words  is  it  lawful » What  was 
this  tribute  "I  Who  was  Caesar  2 
What  was  the  opinion  of  the  Jews 
regarding  this  ? 15.  What  vivid 

question  does  Mark  here  add  ? 
Meaning  of  their  hypocrisy  2 Of 
the  question  wliy  tempt  ye  me  ? 
Why  does  he  call  for  a Roman  coin  ? 
What  was  it,  and  what  was  its  value  ? 
16.  What  did  Jesus  do  ? What  was 
the  image  ? What  the  inscription  f 
What  did  the  coin  and  their  answer 
show?  17.  What  did  Jesus  say? 
Will  you  explain  the  first  clause  ? 
The  last  clause  ? What  was  the 
effect  of  his  answer  on  them  ? 

18.  Who  came  to  Jesus  ? When  ? 
Who  were  Sadducees  ? Meaning  and 
use  of  the  word  resurrection  in  this 
passage  ? 19.  How  do  they  appeal 

to  Moses  ? What  portion  of  the  law 
do  they  cite  ? What  did  they  ex- 
pect to  show? 

20-22.  What  case  do  they  present 
to  Jesus?  Was  it  an  actual  exam- 
ple ? 23.  How  do  they  put  the  case 
in  this  verse  ? What  was  the  diffi- 
culty of  the  case  to  them  ? What 


was  their  object  in  putting  it  to 
Jesus  ? 

24.  How  does  Jesus  answer  it  ? 
Of  what  were  they  ignorant  ? 25. 
Will  you  explain  the  phrase  from 
among  the  dead?  To  what  does 
neither  marry  refer  ? To  what  nor 
given  in  marriage  ? How  shall 
they  be  like  the  angels?  26.  To 
what  does  the  dead  refer?  What 
is  meant  by  the  book  of  Moses  ? By 
the  words  in  (or  at)  the  bush  ? 
Why  did  Jesus  appeal  to  Moses 
rather  than  to  other  portions  of 
Scripture  ? Will  you  explain  the 
quotation  I am  the  Cod^  etc.  ? How 
are  we  to  regard  this  exposition  of 
Jesus?  27.  In  what  sense  is  the 
dead  here  used?  Meaning  of  the 
living  ? What  application  does 
Mark  alone  state  ? What  was  the 
effect  of  this  answer  ? 

Practical  lessons.  Remarks  12-30. 
What  do  you  learn  regarding  oppo- 
sition to  Christ  and  hypocrisy  in  re- 
ligion ? Regarding  our  duties  to 
God  and  to  civil  government  ? 

What  further  do  you  learn  re- 
garding infidels  and  opposers  of 
Christ?  What  is  a preventive  of 
error  ? What  do  we  learn  of  angels  ? 
Of  a resurrection  ? Of  an  existence 
between  death  and  the  resurrection  ? 
To  what  should  we  first  appeal  in 
the  defence  of  any  doctrine  ? What 
should  we  seek  in  Scripture  ? 


A YEAR  IN  MARK. 


381 


LESSON  XXXIX. 

THE  GREAT  COMMANDMENT.  THE  PARENTAGE  OF  CHRIST.  THE  SCRIBES 
DENOUNCED.  THE  WIDOW’S  MITES. 

Ch.  12  : 28-44.  A.D.  30 ; Tuesday,  April  4th. 

Parallel  Passages : Matt.  22  : 34-46  ; 23  : 1-39  ; Luke  20  : 41-47  ; 21  : 1-4. 


28.  Who  asked  Jesus  concerning 
the  first  commandment?  How  are 
the  accounts  of  Matthew  and  Mark 
harmonized  ? Will  you  explain  the 
question  Which  is  the  firsts  etc.? 
What  distinctions  did  the  Jewish 
scribes  make?  29.  How  does  Jesus 
reply  ? What  passages  of  Scripture 
does  he  quote  ? 30.  What  is  meant 
by  the  term  heart  ? By  soul  ? By 
mind  1 By  strength  ? In  what  re- 
spects was  this  the  first  command- 
ment ? 31.  What  does  Jesus  go  on 
to  say  ? Why  ? What  is  the  rela- 
tion of  the  first  to  the  second  com- 
mand ? Who  is  thy  neighbor  ? 
What  can  you  say  of  self-love  ? 
What  does  Hr.  Alexander  say  of 
this  answer  ? 

32.  What  does  Mark  alone  record  ? 
What  is  this  reply  of  the  scribe? 
33.  What  is  meant  by  all  whole 
burnt  offerings  ? To  what  does 
sacrifices  point  ? 34.  How  does  Jesus 
reply  ? To  what  is  this  the  close? 
35-37.  What  does  Jesus  now  do  ? 

35.  What  did  he  answer  1 What 
was  he  doing?  What  did  he  ask  ? 

36.  Meaning  of  the  words  by  the 
Holy  Spirit  What  passage  does 
Jesus  quote  ? Will  you  explain  it  ? 

37.  What  further  question  does  he 


ask  ? How  should  they  have  an- 
swered it  ? What  was  the  effect  on 
the  people  ? 

38-40.  What  is  recorded  in  these 
verses  ? 38.  Of  what  did  he  warn 
his  disciples  ? Will  you  explain 
this  verse  ? 39.  What  is  meant  by 
uppermost  rooms  2 40.  What  does 
Jesus  point  out  in  this  verse  ? What 
is  meant  by  houses  ? By  greater 
damnation  'I 

41.  Where  was  Jesus  sitting? 
What  is  meant  by  the  treasury  ? 
What  did  Jesus  see?  42.  Who 
came  at  length?  What  was  the 
value  of  a mite?  43.  What  did  Je- 
sus do  ? How  had^  she  cast  in  more 
than  they  all  ? 44.  What  is  meant 
by  all  her  living?  How  is  mite 
often  improperly  applied  ? 

Practical  suggestions.  Remarks 
30-41.  What  is  the  essence  of  true 
religion  ? The  relation  between  du- 
ties to  God  and  to  man  ? Between 
external  duties  and  internal  service  ? 
What  think  you  of  Christ  ? What 
do  you  learn  regarding  the  person 
of  Christ  ? Of  a mere  outward  re- 
ligion ? Of  a love  of  human  honors  ? 
Concerning  Christ  and  our  offerings  ? 
What  else  do  we  learn  from  this 
passage  ? 


B82 


A YEAR  IN  MARK. 


LESSON  XL. 

JESUS  LEAVES  THE  TEMPLE.  DISCOURSE  ON  THE  MOUNT  OF  OLIVES. 

Ch.  13  : 1-13.  A.D.  30;  Tuesday,  April  4tli. 

Parallel  Passages  : Matt.  24  : 1-14 ; Luke  21  : 5-19. 


What  have  we  in  this  chapter  ? 
What  three  events  are  foretold  ? 
What  can  you  tell  of  the  general 
arrangement  of  this  chapter  V 

1.  What  occurred  as  Jesus  went 
out  of  the  temple?  Who  spoke  to 
him  ? What  led  him  thus  to  speak  ? 
What  does  Josephus  say  of  the 
temple  ? What  does  Dr.  Robinson 
say?  2.  What  does  Jesus  say? 
How  was  his  prediction  fulfilled  ? 

3.  Where  was  Jesus  sitting? 
What  does  Mark  alone  state  about 
it?  What  does  Dr.  Hackett  say 
about  the  place  ? Where  did  the 
siege  of  Jerusalem  begin?  Who 
came  and  inquired  of  Jesus  ? 4.  What 
did  they  ask?  What  three  things  ? 

5-37.  What  can  you  say  gener- 
ally of  our  Lord’s  reply  ? 5.  Against 
what  does  Jesus  first  caution  his 
disciples  ? What  do  the  words  be- 
gan to  say  suggest  ? What  do  the 
words  take  heed,  etc.,  mean  ? What 
do  they  show  respecting  this  dis- 
course ? 6.  What  reason  is  given  in 

this  verse?  In  what  name How 
was  this  fulfilled?  7.  What  does 
Jesus  caution  them  against  in  this 
verse  and  the  next  ? Was  it  now^  a 
time  of  peace  ? When  was  this  ful- 
filled ? Why  were  they  not  to  be 
troubled  ? What  is  meant  by  the 
end  is  not  yet?  8.  What  is  en- 
larged upon  in  this  verse  ? What 
national  convulsions  afterward  oc- 


curred ? What  earthquakes  ? What 
famines  ? What  troubles  ? 

9.  W hat  further  did  J esus  caution 
them  ? Why  ? What  councils  are 
here  meant  ? What  is  meant  by  the 
words  in  the  synagogues,  etc.  ? 
How  were  they  to  be  brought? 
A testimony  concerning  whom  ? To 
whom  ? Vv  hat  illustrations  of  this  ? 

10.  What  must  first  be  done  ? How 
fulfilled? 

11.  What  further  caution  does 
Jesus  give  them  ? What  does  this 
verse  mean  ? Can  it  be  applied  to 
preaching  generally  without  prepa- 
ration? 12.  What  does  Jesus  en- 
large upon  in  this  verse  ? 13.  How 

is  hatred  against  Christians  here 
presented  ? Why  have  Christians 
been  thus  hated?  Why  by  Jews? 
Why  by  pagans  ? What  comfort- 
ing assurance  does  Jesus  add?  Did 
any  Christian  perish  at  the  destruc- 
tion of  Jerusalem  ? 

Practical  thoughts.  Remarks  1-13. 
What  do  we  learn  of  earthly  tem- 
ples? Of  the  true  glory  of  a church? 
Of  God’s  cause?  Of  the  study  of 
prophecy  ? Of  false  leaders  ? Of 
national  convulsions  ? Of  persecu- 
tions ? Of  the  gospel  ? Of  mission- 
ary operations?  Of  the  word  of 
God  ? Of  our  trials  and  tempta- 
tions as  Christians  ? What  other 
thoughts  ? 


A YEAR  IN  MARK. 


383 


LESSON  XLI. 

DISCOURSE  ON  THE  MOUNT  OP  OLIVES  (continued). 

Ch.  13  : 14^27.  A.D.  30 ; Tuesday,  April  4tli. 
Parallel  Passages : Matt.  24  : 15-31 ; Luke  21  : 20-28. 


What  does  Jesus  proceed  to  fore- 
tell ? 14.  Wliat  is  meant  by  the 

phrase  aboiiiiiiatiou  of  (lesolation  ? 
Will  you  explain  the  words  staiid- 
iiig  where  it  ought  not  ? What 
can  you  say  of  the  clause  let  him 
that  readeth  understand  1 What  is 
meant  by  in  Judea  ? By  mountains  2 
Did  Christians  follow  this  direction  ? 
15.  How  were  they  to  flee  ? What 
can  you  say  of  housetops  in  Pales- 
tine ? 16.  What  further  directions 

in  this  verse  ? 

17.  What  kind  of  exclamation  in 
this  verse?  \\'ith  reference  to 
whom?  18.  Why  does  he  direct 
them  to  pray?  What  does  Dr. 
Thomson  say  of  traveling  in  win- 
ter? Was  their  prayer  answered? 
19.  What  does  Jesus  foretell  in  tins 
verse  ? What  is  Josephus’s  tc'sti- 
mony  regarding  the  afflictions  of 
those  days?  20.  What  does  Jesus 
intimate  in  this  verse  ? Meaning  of 
the  words  no  flesh  be  saved?  Of 
hath  shortened  the  days  ? How 
was  this  fulfilled  ? 

21.  Against  whom  does  Jesus  cau- 
tion his  disciples  in  this  verse?  To 
what  time  does  then  refer  ? 22. 

What  is  meant  by  false  Christs  ? 
By  false  prophets  ? What  do  the 
words  if  possible  imply  ? What  im- 
postors were  there  before  and  after 


the  destruction  of  Jerusalem?  23. 
What  can  you  say  of  this  verse  ? 

24,  25.  To  what  does  Jesus  now 
pass?  What  time  is  meant  by  the 
words  in  those  days  ? To  what  does 
that  tribulation  refer  ? W hat  is 
meant  by  the  sun  shall  be  darkened, 
etc.  ? 26.  Of  what  does  Jesus  speak  in 
this  verse?  How  are  we  to  take 
this  passage  ? How  shall  Christ 
come  ? 27.  What  shall  be  the  at- 
tendant circumstances  of  his  com- 
ing ? What  is  meant  by  the  words 
from  the  four  ^inds?  By  the 
phrase  from  the  uttermost  part, 
etc.  ? 

Practical  lessons.  Remarks  14-23. 
Wliat  evidences  to  the  truth  of 
Christianity  does  this  passage  pre- 
sent ? W^hat  do  we  learn  concern- 
ing prayer  and  the  use  of  means  ? 
What  concerning  subjects  of  prayer  ? 
WTiat  do  the  judgments  upon  na- 
tions foreshadow?  What  illustra- 
tion of  Christians  as  salt  of  the 
earth  ? Are  great  phenomena  suffi- 
cient evidence  of  the  authority  of  a 
teacher?  How  should  we  regard 
the  words  of  Jesus?  How  may 
Christians  feel  amid  the  signs  in 
heaven  and  the  sorrows  of  nations  ? 
Where  is  the  safety  of  believers? 
What  other  lessons  can  you  sug- 
gest ? 


884 


A YEAR  IK  MARK. 


LESSON  XLII. 

DISCOUKSE  ON  THE  MOUNT  OF  OLIVES  (concluded). 
Ch.  13  : 28-37.  A.D.  30 ; Tuesday,  April  4tli. 
Parallel  Passages  ; Matt.  24  : 32-51 ; Luke  21 : 29-36. 


What  cliange  in  the  discourse 
does  Jesus  now  make  ? 28.  What 
illustration  does  he  use  ? Explain 
the  language  Now  learn  a parable, 
etc.  ? . How  do  they  know  that  sum- 
mer is  nigh  ? What  does  Dr.  Hackett 
say  about  this?  29.  What  things 
come  to  pass  ? What  then  will  be 
nigh  ? How  can  this  illustration  be 
applied  to  the  coming  of  Christ  and 
the  end  of  the  world  ? 30  Who  are 
meant  by  this  generation  1 By  all 
these  things  *2  To  what  are  these 
things  in  contrast  ? What  other  ex- 
planations may  be  given?  What 
is  the  meaning  of  the  words  be 
done  2 81.  What  most  emphatic 

declaration  does  Jesus  now  make  ? 
Will  the  heaven  and  earth  pass 
away?  Will  Christ’s  words  pass 
away? 

32-37.  To  what  does  Jesus  now 
pass  in  his  discourse?  How  do  the 
accounts  of  the  first  three  evan- 
gelists compare  ? 

32.  What  day  and  hour  2 To 
what  is  this  in  contrast  ? Who 
were  then  ignorant  of  that  time  ? 
How  could  Jesus  say  neither  the 
Son  2 How  did  he  increase  in 


knowledge  ? In  what  state  was  he 
in  mediatorial  character  ? What 
does  Dr.  Hovey  say  about  this  ? 
Will  you  explain  the  words  but  the 
Father  2 33.  What  does  he  enforce  ? 
Why?  34.  What  illustration  does 
Jesus  now  use?  What  words  are 
here  added  by  our  translators  ? 
What  is  the  meaning  of  the  words 
translated  taking  a far  journey  2 
Who  was  the  porter  2 What  was 
his  duty  ? Who  does  he  represent  ? 

35.  What  exhortation  is  here  given  ? 
Who  is  meant  here  by  master  of  the 
house  2 Ho'v  are  the  disciples  ad- 
dressed ? What  time  is  meant  by 
at  erening  2 At  midnight  2 At  the 
cock-crowing  2 In  the  morning  2 

36.  What  (ioes  Jesus  intimate? 
What  is  meant  by  sleeping  2 37. 
What  is  the  concluding  command? 

Practical  application.  Remarks 
24-28.  What  do  you  learn  regard- 
ing perceiving  the  signs  of  the 
times  ? Concerning  the  second  com- 
ing of  Christ  ? Of  our  ignorance  of 
his  coming,  etc.  ? What  should  we 
do  till  Jesus  comes  ? What  else 
can  you  learn  from  this  lesson  ? 


A YEAR  IN  MARK. 


885 


LESSON  XLIII. 

THE  SUPPER  AND  THE  ANOINTING  AT  BETHANY. 

Ch.  14  : 1-11.  A.D.  30 ; Wednesday,  April  5th. 

Parallel  Passages  : Matt.  26:  1-16  ; Luke  22  : 1-6 ; John  12  : 2-8. 


To  ivhat  does  Mark  proceed  in 
this  chapter  ? 1.  What  do  the  words 
after  two  days  mean?  What  can 
you  say  about  the  passoYer?  Of 
the  beginning  of  the  Jewish  year? 
How  is  the  word  passover  often  ap- 
plied? What  can  you  add  concern- 
ing the  feast  of  unleavened  bread  ? 
Who  consulted  against  Jesus  ? How 
did  they  seek  to  take  him  ? Why  ? 
What  do  the  words  put  him  to 
death  express  ? 2.  What  is  meant 

by  the  feast  day  % By  the  word  up- 
roar ? 

3-9.  How  is  the  anointing  at  Beth- 
any different  from  this  ? 3.  Where 

was  Bethany  ? When  did  this  sup- 
per take  place  ? How  can  you  har- 
monize Matthew  and  Mark  with 
John  ? Who  was  Simon  the  leper  ? 
Who  was  this  woman?  What  is 
meant  by  alabaster  box?  What 
was  alabaster  ? What  is  meant  by 
broke  ? What  was  this  ointment  ? 
Meaning  of  very  precious  ? What 
act  of  honor  did  she  do  to  Jesus  ? 
How  is  this  account  harmonized 
with  John  (12  : 3)?  4.  Who  were 
the  some  ? What  do  the  words 
had  indignation  mean  ? How  could 
the  quality  of  the  ointment  be  dis- 
covered ? 5.  What  was  the  ground 
of  their  objection?  What  was  the 
value  of  three  hundred  pence  ? 
What  do  you  think  of  the  reason 
given  ? 6.  For  whom  were  the  re- 


proof and  murmurings  of  the  disci- 
ples ? What  does  Jesus  do  ? What 
kind  of  a work  had  this  woman 
done  ? 7.  Will  you  explain  this 

verse  ? What  is  the  bearing  of  this 
on  showy  and  expensive  worship  ? 
8.  How  had  she  done  what  she 
could  ? Who  alone  records  this 
high  praise  ? What  is  meant  by  the 
phrase  siie  is  come  beforehand, 
etc.  ? Of  the  words  to  the  burying  % 
What  knowledge  does  this  seem  to 
imply  on  the  part  of  Mary  ? 9.  What 
does  this  verse  express?  Meaning 
of  the  words  for  a memorial  ? How 
has  this  prediction  been  fulfilled  ? 

10.  What  did  J udas  now  do  ? 
What  led  him  to  do  it  ? When  did 
this  probably  occur?  11.  How  did 
the  Sanhedrim  receive  the  proposal  ? 
What  did  they  promise  to  give  Ju- 
das ? What  did  he  seek  to  do  ? 

Practical  lessons.  Remarks  1-10. 
What  do  we  learn  concerning  world- 
ly religious  officials?  What  con- 
cerning wicked  designs  ? Concern- 
ing love?  A covetous  and  selfish 
spirit  ? How  do  people  often  with- 
hold their  offering  from  Christ  ? 
What  is  our  duty  to  the  poor? 
What  is  pleasing  to  Christ?  In 
what  do  Cfiiristians  share?  What 
do  you  learn  regarding  Christian 
works  ? Concerning  a false  profes- 
sion of  religion?  What  other  les- 
sons may  be  learned  ? 


386 


A YEAR  IN  MARK. 


LESSON  XLIV. 

THE  PASCHAL  MEAL.  THE  LORD’S  SUPPER. 

Ch.  14  : 12-26.  A.D.  30  ; Thursday  afternoon  and  evening,  April  Gtli. 

Parallel  Passages : Matt.  26  : 17-30 ; Luke  22  : 7-30  ; John  13  : 1-30 ; 
1 Cor.  11  23-26, 


12.  What  day  was  it  ? What  is 
here  meant  by  the  passorer  ? How 
many  days  of  unleavened  bread  ? 
13.  Into  what  city  did  Jesus  send 
two  disciples  ? Who  were  these 
two?  What  sign  does  Jesus  give 
them  ? Why  is  not  the  name  of  the 
man  mentioned  ? 14.  What  is  the 
meaning  of  goodman  I Was  there 
probably  an  understanding  between 
Jesus  and  this  man  ? 15.  What  was 
this  large  upper  room  ? How  came 
it  to  be  furnished  and  prepared  ] 
What  two  preparations  are  brought 
to  view  in  this  verse  ? 16.  What 

did  Peter  and  John  do?  How  was 
the  paschal  lamb  killed  ? 

17.  What  time  was  it  now?  18. 
What  position  were  Jesus  and  his 
disciples  in  ? How  was  the  passover 
originally  celebrated  ? How  after- 
ward? How  probably  by  Jesus? 
What  was  its  nature  and  design? 
What  did  J esus  now  say  ? 19.  What 
was  the  effect  on.  the  disciples  ? 
Will  you  describe  it  ? 20.  What  ex- 
pressive words  did  Jesus  utter  ? 
What  dish  is  here  meant  ? How 
could  Christ’s  words  have  been  mis- 
understood? How  can  his  answer 
regarding  the  traitor  be  harmonized? 
21 . What  did  Jesus  further  say  about 
the  traitor?  Its  bearing  on  the  doc- 
trine of  annihilation  ? What  more 
do  Matthew  and  John  record  about 
Judas  ? 

22.  What  did  Jesus  now  institute? 
What  are  the  differences  between 


the  paschal  meal  and  the  Lord’s  Sup- 
per? What  does  bread  or  a loaf 
point  to  ? Will  you  explain  the 
several  acts  of  J esus  and  their  mean- 
ing ? What  is  meant  by  this  is  my 
body]  23.  What  is  meant  by  the 
cup]  What  kind  of  wine  was  it 
probably  ? What  is  meant  by  gave 
thanks  ] What  is  noticeable  in  the 
fact  that  all  drank  of  it]  What  is 
the  best  name  of  this  ordinance  ? 

24.  Will  you  explain  this  verse  ? 
'Vo  what  is  the  simplicity  of  the 
Lord’s  Supper  in  striking  contrast  ? 

25.  Hid  Jesus  himself  partake  ? 
What  is  meant  by  this  Iruit  of  the 
vine  ] What  does  the  phrase  mply  ? 
What  kind  of  wine  should  be  used 
in  the  Lord’s  Supper?  What  is  the 
meaning  and  force  of  the  word  new  ] 
What  does  this  verse  also  show  ? 26. 
What  did  they  now  do?  What  of 
singing  at  this  time  ? What  is  the 
relation  between  Baptism  and  the 
Lord’s  Supper?  Where  did  they 
go? 

Practical  thoughts.  Remarks  11- 
24.  What  may  you  learn  regarding 
the  day  of  Christ’s  crucifixion  ? 
From  his  keeping  the  passover? 
Concerning  Jesus  as  the  searcher  of 
hearts?  Of  the  sins  of  God’s  peo- 
ple? Of  their  feelings  regarding 
their  sins?  Concerning  Christ’s 
death?  Concerning  sin  and  God’s 
purposes  ? Concerning  the  Lord’s 
Supper  ? What  other  thoughts  can 
you  suggest  ? 


A YEAR  IN  MARK. 


387 


LESSON  XLV. 

PETER’S  DENIAL  FORETOLD.  THE  AGONY  IN  GETHSEMANE. 

Ch.  14  : 27-42.  A.D.  30  ; Thursday  evening,  April  6th. 
Parallel  Passages : Matt.  26  : 31-46 ; Luke  22  : 39-46  ; John  18  : 1. 


How  many  times  did  Jesus  proba- 
bly intimate  the  denial  of  Peter  ? 
Where  was  he  going  when  he  pre- 
dicted what  is  here  recorded  ? 

27.  Meaning  of  the  words  shall  be 
ofi'eiided  I What  prophecy  is  here 
quoted  ? Why  did  he  quote  it  ? 
Will  you  explain  the  language  ? 
28.  What  does  Jesus  promise  them  ? 

29.  How  does  Peter  here  manifest 
his  character?  Does  he  speak  for 
himself,  or  as  spokesman  of  the 
apostles?  30.  How  does  Jesus  re- 
ply ? How  does  he  mark  the  time  ? 
Were  fowls  common  ? How  are  the 
two  cock-crowings  of  Mark  harmo- 
nized with  the  cock-crowing  of  the 
other  evangelists  ? 31.  What  effect 
did  Christ’s  reply  have  on  Peter? 
How  did  the  rest  partake  of  his 
spirit  ? 

32-42.  How  do  the  three  accounts 
of  the  agony  in  Gethsemane  com- 
pare with  one  another  ? 

32.  How  is  Mark’s  narrative  ren- 
dered vivid  ? What  is  meant  by  the 
word  translated  place  1 What  does 
the  name  Gethsemane  mean  ? What 
can  you  tell  about  it  ? What  does 
Dr.  Newman  say  ? How  many  dis- 
ciples are  here  meant  ? 33.  \\Tiom 
did  he  select  to  attend  him  in 
prayer  ? Can  you  give  any  reason 
why?  What  is  meant  by  sore 
amazed?  What  is  expressed  by 
the  words  very  heavy?  34.  What 
is  brought  to  view  in  this  verse  ? 
Had  Jesus  a human  soul  ? Meaning  | 


of  the  words  exceeding  sorrowful  ? 
Of  even  unto  death  ? Why  does  he 
say  tarry  ye  here,  etc.  ? 35.  What 
did  he  now  do  ? What  three  com- 
panies were  there  now  ? For  what 
did  he  pray  ? 36.  What  does  Abba 
express  ? What  was  this  cup  ? 
How  did  he  exhibit  faith  and  resig- 
nation ? 

37.  What  was  the  condition  of  the 
three  ? Wliom  does  Jesus  address  ? 
Explain  the  question?  38.  What 
does  he  enjoin  ? Meaning  of  spirit 
and  flesh  ? 39.  What  does  Jesus 
again  do  ? 40.  In  what  condition 
did  he  again  find  his  disciples  ? 41. 
How  many  times  did  Jesus  pray? 
What  did  the  repetition  of  it  show  ? 
Was  this  an  answered  prayer  ? 
How  ? Explain  the  words  sleep  on 
now?  What  was  enough  ? What 
hour  ? What  is  the  force  of  behold 
here  ? Who  were  the  sinners  here 
meant  ? 42.  Meaning  of  rise  ? What 
does  Dr.  Hackett  say  about  the 
scene  ? 

Practical  truths.  See  Remarks 
25-39.  What  do  you  learn  concern- 
ing wandering  from  Christ  ? Con- 
cerning receiving  the  truth  and  rest- 
ing on  the  promises  ? Concerning 
prayer?  Concerning  the  necessity 
of  the  atonement  ? Self-denial  and 
self-sacrifice?  Of  submission?  Of 
soul-struggles  and  afilictions  ? Of 
willingness  of  spirit  ? Of  religious 
sleeping  ? What  else  can  you  sug- 
gest ? 


388 


A YEAR  IN  MARK. 


LESSON  XLVI. 

JESUS  BETRAYED,  AND  MADE  PRISONER. 

Ch.  14  : 43-52.  A.D.  30 ; Midniglit,  April  6tli  and  7tli. 
Parallel  Passages  : Matt.  26  : 47-56 ; Luke  22  : 47-53 ; John  18  : 2-1 1. 


What  are  some  of  the  differences 
in  the  four  accounts  of  this  event  ? 

43.  Where  was  Jesus  probably  ? 
How  is  Judas  styled  ? Wliy  ? Who 
composed  the  great  multitude  ^ 
With  what  were  they  armed  ? From 
whom  did  they  come  ? What  does 
the  word  translated  from  indicate  ? 

44.  What  is  meant  by  taken  2 What 
can  you  say  of  the  kiss  as  a mode  of 
salutation?  What  is  the  meaning 
of  the  expression  take  him  1 Why 
did  Judas  enjoin  lead  him  away 
safely  ? 45.  How  did  Judas  come  to 
Jesus  ? How  did  he  address  Jesus  ? 
What  can  you  say  of  the  act,  he 
kissed  him  ? 

46.  What  did  the  multitude  then 
do  ? 47.  Who  was  one  of  them  ? Why 
did  the  first  three  evangelists  sup- 
press the  name  ? How  many  swords 
with  the  disciples?  Who  was  this 
servant  ? Which  ear  was  taken  off? 
What  does  Matthew  here  record? 
48.  What  did  Jesus  answer  ? To 
whom  did  he  speak  ? Meaning  of 
the  word  translated  thief  I 49. 
What  had  his  conduct  been  ? 

What  is  the  meaning  of  the  ex- 
pression But  the  Scriptures,  etc.  ? 
What  lay  back  of  the  Scriptures  ? 
50.  Who  forsook  him?  What  two 
disciples  did  not  flee  far  ? 


51.  Who  was  more  courageous 
than  the  rest  ? What  was  this 
linen  cloth  ? How  came  this  young 
man  here  ? Who  may  he  have  been  ? 
What  is  implied  by  the  fact  that  he 
followed  Jesus  ? Who  were  the 
young  men  ? What  did  they-do  to 
him  ? 52.  What  did  the  young  man 
do  ? What  does  the  material  Imen 
indicate  ? 

Practical  lessons.  See  Remarks 
40-50.  What  may  we  infer  concern- 
ing those  who  arrogate  to  them- 
selves apostolic  succession?  What 
may  you  learn  regarding  hypocriti- 
cal discipleship  and  treacherous 
friendship  ? What  concerning  the 
weapons  we  use  ? What  is  the 
effect  of  violence  for  Christ  ? What 
should  we  ask  ourselves  in  coming 
to  Jesus  ? What  should  we  learn 
concerning  the  fulfillment  of  Scrip- 
ture ? How  far  can  the  wicked 
persecute  Christians?  How  have 
persecutions  of  Christians  been  gen- 
erally characterized  ? What  may 
we  learn  from  Christ’s  standing 
alone  as  a Savior  ? What  concern- 
ing human  dependence  ? What  does 
the  young  man  following  and  then 
fleeing  illustrate  ? Can  you  add  any 
other  reflections  ? 


A YEAR  IN  MARK 


389 


LESSON  XLVII. 

JESUS  BEFORE  CAIAPHAS. 

Ch.  14  : 53-65.  A.D.  30 ; Friday,  April  7tli. 

Parallel  Passages : Matt.  26  : 57-68  ; Luke  22  : 54,  63-65 ; Jolin  18  : 24. 


What  evangelists  record  this  ex- 
amination before  Caiaplias  ? What 
does  John  (18 : 12-14)  record  ? What 
can  you  tell  about  Annas  ? 

53.  What  high  priest  is  here 
meant  ? What  difference  between 
Matthew  and  Mark  in  reference  to 
his  name  ? What  can  you  say  about 
Caiaphas  ? Who  is  meant  by  him  I 
What  three  classes  are  mentioned  ? 
Why  do  they  assemble  ? What 
time  was  it?  What  can  you  say  of 
this  early  hour  ? 54.  How  did  Peter 
follow  Jesus?  What  is  meant  by 
court  1 By  servants  2 What  did 
Peter  do  ? What  may  we  suppose 
about  the  house  of  Caiaphas  ? 

55.  Who  are  meant  by  all  the 
council  1 Why  are  the  chief  priests 
mentioned  separately  ? What  is 
the  meaning  of  the  word  translated 
witness  2 How  was  it  that  they 
found  none?  56.  What  does  for 
introduce  ? 57.  How  many  witnesses 
at  length  come  forward  ? In  what 
sense  did  they  bare  false  witness  ? 

58.  What  did  they  testify  ? How 
did  they  pervert  Christ’s  saying? 
Of  what  would  they  convict  him? 

59.  What  does  Mark  alone  add  in 
this  verse  ? 

60.  What  does  the  high-priest  now 
do  ? What  do  his  actions  and  words 
indicate?  61.  Why  did  Jesu  shold 
his  peace  ? What  did  the  high- 
priest  ask  him  ? How  does  Mat- 


thew state  his  question  ? Meaning 
of  the  question  ? 62.  What  first 

formal  declaration  does  Jesus  now 
make?  What  does  he  add?  Will 
you  explain  the  language  ? 63. 

What  garments  did  the  liigh-priest 
rend  ? Why  did  he  do  this  ? What 
excited  exclamation  did  he  make  ? 
64.  What  did  he  charge  Jesus  with  ? 
Why  was  this  unjust?  What  hasty 
decision  did  they  all  come  to  ? 
Meaning  of  guilty  of  death  ? What 
kind  of  expression  or  vote  was  this  ? 
Why  must  they  assemble  the  San- 
hedrim again  ? How  do  you  know 
that  Christ’s  death  had  been  deter- 
mined on  beforehand  ? 

65.  What  indignities  were  now 
done  to  Jesus?  What  can  you  say 
about  them  ? How  should  the  words 
did  strike  him,  etc.,  read? 

Practical  thoughts.  Remarks  51- 
58.  What  do  we  learn  concerning 
venturing  into  temptation?  What 
happy  condition  does  Christ  pre- 
sent ? What  do  evil  men  and  false 
teachers  commonly  do  ? What  con- 
cerning lying  lips  ? What  do  we 
learn  concerning  silence  and  speak- 
ing ? Why  does  God  give  the 
wicked  the  light  of  truth  ? What 
does  charging  others  with  blasphe- 
my sometimes  amount  to?  What 
would  those  who  now  make  light  of 
religion  have  done  at  the  trial  of 
Jesus? 


390 


A YEAR  IN  MARK. 


LESSON  XLVIII. 

THE  DENIALS  OF  PETER.  JESUS  BEFORE  PILATE. 

Ch.  14  : 66-72 ; 15  : 1-^5.  A.D.  30 ; Friday,  April  Tth. 

Parallel  Passages  : Matt.  26  : 69-75  ; 27  : 1-14 ; Luke  22  : 56-67  ; 23  : 1-5 ; 
Jolin  18  : 17-38. 


What  can  you  say  regarding 
Mark’s  account  of  the  denials  of  Pe- 
ter? What  about  the  four  narra- 
tives ? 

66,  67.  Where  was  Peter?  When 
did  the  three  denials  take  place  ? 
Who  first  accosted  Peter?  What 
was  he  doing  ? What  did  she  say  ? 

68.  What  was  Peter’s  first  denial  ? 
Was  he  probably  taken  by  surprise  ? 
Where  did  he  go  ? What  now  oc- 
curred which  is  related  only  by 
Mark  ? Why  did  not  Peter  take 
warning?  What  examination  now 
probably  closed  ? 

69.  Who  now  speaks  of  Peter  ? 
Where  was  he  ? How  do  you  har- 
monize the  four  accounts  here? 

70.  What  was  Peter’s  second  denial  ? 
How  was  this  in  advance  of  the 
first? 

How  long  a time  was  a little 
after  ? Where  was  Peter  ? Who 
now  speaks  to  him?  How  did  they 
know  that  he  was  a Gralilean  ? 71. 

What  was  Peter’s  third  denial  ? 
How  was  this  in  advance  on  the 
others  ? 72.  What  now  occurred  ? 

What  fact  does  Mark  alone  state  ? 
What  did  Jesus  now  do  (Luke  22  : 
61)  ? What  did  Peter  call  to  mind  ? 
What  is  meant  by  the  words  he 
thought  thereon?  What  was  the 
effect  on  Peter  ? 

Chapter  XV.  What  does  Mark 
relate  in  this  chapter?  How  does 
it  compare  with  the  other  accounts? 
How  may  this  be  accounted  for  ? 

1.  What  does  this  verse  relate  ? 
What  time  was  it  in  the  morning  ? 
Who  are  again  presented  as  leaders  ? 


For  what  was  this  consultation  ? 
Where  was  it  held  ? Why?  What 
did  they  do  to  Jesus?  Where  was 
Pilate  ? What  did  this  early  com- 
ing indicate  ? Meaning  of  the  word 
delivered  ? How  does  Matthew 
often  style  Pilate  ? What  can  you 
tell  about  him,  his  history,  his  cha- 
racter ? What  does  Matthew  relate 
at  this  point  ? 

2.  What  did  the  Jews  wish  Pilate 
to  do  ? What  did  he  ask  Jesus  ? 
What  did  the  question  imply  ? 
Meaning  of  the  answei-  Thou  sayesl  ? 

3.  What  did  the  chief  priests  do  ? 

4.  What  does  Pilate  say  to  Jesus  ? 

Why  does  Jesus  answer  nothing? 
Meaning  of  the  expression  translat- 
ed, How  many  tilings  ? Why  did 
Pilate  wish  Jesus  to  deny  the 
charge  ? 5.  At  what  does  Pilate 

marvel  ? How  long  did  the  silence 
of  Jesus  continue?  To  whom  did 
Pilate  soon  after  send  Jesus  ? Who 
alone  records  this  ? 

Practical  refiections.  Remarks 
59-66  and  1-3.  What  do  we  learn 
of  going  into  dangerous  company 
and  places  ? What  will  be  the  re- 
sult of  depending  on  ourselves 
rather  than  on  God?  What  may 
you  learn  concerning  sin  ? Concern- 
ing assertions  abounding  with  pro- 
fanity ? What  about  the  smallest 
matters  and  means  in  God’s  hands? 
What  may  you  learn  from  Peter’s 
fall  and  recovery?  About  repent- 
ance? Concerning  the  value  of 
refiection  ? What  lessons  may  we 
learn  from  Jesus  before  Pilate? 


A YEAR  IN  MARK. 


891 


LESSON  XLIX. 


BARABBAS  PREFERRED  TO  JESUS. 

Ch.  15  : 6-20.  A.D. 

Parallel  Passages  : Matt.  27  : 15-37 

19  : 

G.  What  was  Pilate  wont  to  do  at 
the  Passover  ? Origin  of  the  cus- 
tom ? 7.  What  does  the  name  Bar- 
abbas  mean  ? What  had  he  done  ? 
Can  you  partly  account  for  the  popu- 
lar clamor  in  his  favor?  8.  How 
should  the  first  clause  of  this  verse 
read  ? Where  had  the  multitude 
been  ? 9.  What  did  Pilate  ask  ? 

Why?  How,  and  why  did  he  say, 
king  of  the  Jews  I 10.  What  reason 
does  this  verse  give  ? Who  are 
again  presented  as  tlie  chief  insti- 
gators ? 11.  Meaning  of  the  word 

translated  moved  ^ How  does  Peter 
put  the  case  in  Acts  3 : 13-16  ? Who 
were  the  multitude  f 12.  What  do 
you  think  of  this  question  of  Pilate  ? 
13.  What  do  the  people  demand  ? 
What  is  there  significant  in  their 
demand  ? 14.  What  conduct  does 

Pilate  exhibit?  How  ought  he  to 
have  acted  ? What  further  did  the 
people  do? 

15.  What  is  meant  by  the  words 
W illiiig  to  couteut  1 Why  was  Pi- 
late willing  and  desirous  to  satisfy 
the  Jews?  What  act  of  his  does 
Matthew  record  ? What  am  you 
say  of  scourging?  What  did  Pilate 
then  do?  16.  Wliat  soldiers  I From 
wlience  did  they  lead  Jesus  ? 
Whither?  What  is  meant  by  prae- 
toriiim  1 By  tlie  whole  hand  ? 17. 
What  can  you  say  of  purple  ? What 
of  the  crowu  of  tliorus  2 18.  Mean- 
ing of  Hail  ] 19.  What  can  you  say 
of  the  indignities  recorded  in  this 
and  .the  next  verse?  What  does 
John  (19  : 4-16)  record  concerning 
Jesus  at  this  point  ? 


JESUS  CONDEMNED  AND  CRUCIFIED. 

30 ; Friday,  April  7th. 

; Luke  23  : 13-38  • John  18  : 39,  40  ; 
1-19. 

! Whither  did  they  lead  Jesus? 
Why?  What  about  The  Sorrowful 
Way  ? 21.  Meaning  of  the  word 

compel  ] Who  was  Simou  a Cyre- 
lliau  'I  How  does  Mark  describe 
him?  Whence  was  he  coming? 
Describe  the  cross.  Who  bore  it, 
and  how?  22.  What  can  you  say  of 
: Golgotha  ? Why  so  called  ? Where 
was  it  ? What  do  Dr.  Porter  and 
I Dr.  Newman  say  ? 23.  What  is 

I myrrh  ^ How  are  Matthew  and 
I Mark  harmonized  ? Why  did  Jesus 
refuse  to  dr  nk  ? 24.  What  propbe- 
I cy  fulfilled  ? What  can  you  tell 
I about  crucifixion  ? What  prayer 
did  Jesus  utter  (Luke  23  : 34)?  WJiat 
did  the  soldiers  do  with  Ills  gar- 
ments 1 25.  What  lioiir  was  it  ? 

How  harmonized  with  John  19:14? 
26.  What  is  meant  by  superscrip- 
tion ? By  accusation  ? What  of 
; the  title  in  Mark  ? In  the  four 
I evangelists  ? 

I Praciical  lessons.  See  Remarks 
4-17.  What  may  you  learn  from 
I the  case  of  Pilate  ? Concerning  the 
; object  of  envy  ? From  Barabbas 
preferred  to  Jesus?  Concerning  the 
release  of  Barabbas  ? Of  asking  the 
world  what  we  shall  do  with  Jesus  ? 
Of  popular  fickleness  ? What  may 
' we  learn  regarding  the  scourging  of 
' Jesus  ? Kegarding  the  mocking  of 
Jesus  ? Concerning  following  Jesus? 
Regarding  the  death  he  suffered  ? 
Of  Jesus  stripped  of  his  garments? 
Of  Jesus  suspended  on  the  cross? 
Any  other  lessons? 

I 

I 


392 


A YEAR  IN  MARK. 


LESSON  L. 

CIRCUMSTANCES  ATTENDING  CHRIST’S  CRUCIFIXION.  HIS  BURIAL. 

Ch.  15  : 27-47.  A.D.  30  ; Friday,  April  7tli. 

Parallel  Passages  : Matt.  27  : 38-61 ; Luke  23  : 35-55  ; John  19  : 25-42. 


27.  The  character  of  those  cruci- 
fied with  Jesus  ? Why  crucified  at 
this  time?  What  did  Christ’s  posi- 
tion imply  ? 28.  What  can  you  say 
of  this  verse  ? 29.  What  is  recorded 
in  this  and  the  next  verse  ? 31. 

Who  also  joined  in  the  mockery  ? 
How  did  they  taunt  him  ? 32.  What 
challenge  do  they  make  ? Would 
they  have  believed  ? What  others 
mocked  him?  How  do  you  harmo- 
nize Mark  with  Luke  regarding  the 
robbers  ? 

33.  What  does  Mark  proceed  to 
record  ? What  can  you  say  of  the 
darkness  ^ What  heathen  testimo- 
ny can  you  give  ? 34.  What  cry  did 
Jesus  now  utter?  How?  When? 
What  kind  of  cry  ? Meaning  of  the 
expression  why  hast  thou  forsaken 
me  ? What  Psalm  is  quoted  and 
fulfilled?  35.  What  did  some  say? 
How  was  it  said  ? Why  ? 36.  What 
was  the  vinegar  1 What  kind  of 
reed  is  meant?  Meaning  of  the 
words  Let  alone  I 37.  What  loud 
cry  did  Jesus  now  utter  ? Give  the 
most  probable  order  of  tlie  seven 
sayings  on  the  cross.  Explain  the 
words  gave  up  the  ghost.  Why  did 
Jesus  die  so  soon?  What  is  Dr. 
Stroud’s  view?  38.  What  now  oc- 
curred ? What  can  you  tell  about 
this  vail  ? How  was  it  rent?  When  ? 
What  did  it  symbolize  ? 39.  What 
was  a centurion  ? What  peculiarity 
of  Mark  here  ? What  arrested  the 
centurion’s  attention  ? What  did 
he  mean  by  his  exclamation, 
Truly,  etc.  ? 


40.  What  other  spectators  are 
mentioned  ? W nat  does  Dr.  Alex- 
ander infer?  What  can  you  say 
about  Mary  Magdalene  I * Of  the 
others  ? 41.  What  is  meant  by 

ministered  unto  him  ] 

42-47.  Whose  account  of  tile 
burial  is  the  fullest  ? hose  next  ? 
What  of  the  four  accounts  ? 

42.  What  evening  had  come  ? 
Custom  of  the  Romans  ? Of  the 
Jews?  What  is  meant  by  the  pre- 
paration 43.  Who  was  Joseph  of 
ArimathaBa  ? Explain  the  words 
went  in  boldly.  44.  Why  did  Pi- 
late marvel?  45.  What  did  Pilate 
do  ? When  ? Why  did  he  give  the 
body  ? 46.  What  did  Joseph  do 

witii  the  body?  Had  the  Sabba  h 
yet  begun?  What  can  you  say  of 
the  sepulchre?  What  prophecy 
was  fulfilled  ? What  do  the  words 
rolled  a stone  unto  the  door  imply  ? 
47.  Ho  w does  Mark  close  the  account  ? 

What  day  was  Jesus  crucified? 
Why  on  Friday  ? 

Practical  application.  Remarks 
18-37.  WAiy  was  Jesus  reckoned 
with  transgressors  ? Why  did  he 
not  save  himself?  What  may  we 
learn  concerning  adversity  ? From 
the  darkness  around  the  cross  ? 
Concerning  the  misery  of  the  lost? 
How  are  impenitent  sinners  like  the 
soldiers  about  the  cross  ? What  did 
Christ  do  in  his  death  ? Wliat 
should  the  rent  vail  encourage  us  to 
do  ? Evidences  of  what  do  we  see 
in  Christ’s  death  ? What  other 
lessons  may  we  learn  ? 


A YEAR  IN  MARK. 


LESSON  LL 

THE  RESUKRECTION.  THE  WOMEN  AT  THE  SEPULCHRE. 

Ch.  16  : 1-8.  A.D.  30 ; Sunday,  April  9tli. 

Parallel  Passages  : Matt.  28  : 1-8 ; Luke  24  : 1-8  ; John  20  : 1-10. 


How  does  Mark  close  his  Gospel  ? 
How  does  this  chapter  compare  with 
the  narratives  of  the  other  evan- 
gelists? How  many  appearances  of 
Jesus  after  his  resurrection  are  nar- 
rated ? How  many  in  this  chapter  ? 
Were  these  all  his  appearances? 

1-8.  What  is  presented  in  these 
verses?  What  are  Mark’s  peculi- 
arities in  this  passage  ? 

1.  When  was  it?  Who  are  men- 
tioned ? What  did  they  do  ? How 
is  this  harmonized  with  Luke  23  : 
56  ? What  were  these  sweet  spices  2 
What  was  their  object  ? 

2.  What  is  meant  by  very  early  in 
the  morning  ^ What  is  stated 
about  the  sun  ? How  is  this  state- 
ment to  be  explained  ? What  day 
of  the  week  ? What  is  it  called  in 
Rev.  1 : 10  ? Why  fitting  as  the 
Christian  Sabbath,  or  day  of  Chris- 
tian rest  ? How  is  the  Lord’s  Day 
confirmed  by  Christian  testimony  ? 
How  b}^  other  historical  testimony  ? 
Of  what  is  the  Lord’s  Day  an  evi- 
dence? 3.  What  did  the  women  say 
to  one  another?  4.  What  did  their 
looking  up  imply  ? How  does  Mark 
relate  this  ? Why  does  he  say  it  was 
very  great  I What  was  the  effect 
on  Mary  Magdalene  (John  20  : 2)  ? 
5.  What  does  entering  the  sepul- 
clire  imply  ? Who  did  they  see  ? 
Where  ? What  dress  ? How  is  I 


this  harmonized  with  the  two  men” 
of  Luke  (24  : 3,  4)  ? What  was  the 
effect  of  the  sight  on  the  women  ? 

6.  What  is  given  in  this  verse? 
Will  you  explain  the  words,  Jesus, 
the  Nazar ene,  the  crucified  f What 
of  the  place  where  they  laid  him? 

7.  Who  are  meant  by  his  disci- 
ples ? Why  is  a message  sent  spe- 
cially to  Peter?  Whither  would 
Jesus  go  before  them  ? How  ? 
When  ? When  did  he  foretell  this  ? 

8.  What  was  the  effect  on  the  wo- 
men ? What  did  they  do?  What 
does  Matthew  (28  : 8)  say  ? How  do 
these  two  accounts  explain  and  sup- 
plement each  other  ? What  other 
explanation  may  be  given  ? 

Practical  lessons.  Remarks  1-9. 
What  may  you  learn  from  the  women 
early  at  the  sepulchre  ? Of  what 
should  the  first  day  of  the  week 
remind  us  ? What  may  we  learn 
from  the  stone  at  the  door  of  the 
sepulchre?  Concerning  seekers  of 
Jesus  ? How  should  we  look  into 
Christ’s  grave?  What  does  the 
empty  grave  of  Jesus  teach  us? 
What  may  we  learn  from  Christ’s 
message  to  Peter  ? What  from  the 
appearance  of  Jesus  on  a nioniitain 
in  Galilee  ? What  is  often  the  ef- 
fect of  untimely  and  unbecoming 
fear?  What  other  lessons  canyon 
suggest  ? 


894 


A YEAR  IN  MARK. 


LESSON  LII. 

JESUS  APPEARS  TO  MARY  MAGDALENE  ; TO  TWO  DISCIPLES  ; AND  TO  THE 

APOSTLES. 

Ch.  16  : 9-20.  A.D.  30;  April  9tli-May. 

Parallel  Passages : Matt.  28  : 9-20  ; Luke  24  : 9-53  ; John  20  : 11-25. 


How  do  many  regard  these  verses  ? 
What  external  arguments  for  their 
genuineness  ? What  internal  argu- 
ments ? 

9.  What  great  fact  does  Mark  re- 
cord ? Why  does  he  mention  the 
first  day  the  second  time?  What 
is  meant  by  the  phrase  lie  appeared 
first  ? What  fact  is  stated  regard- 
ing Mary  Magdalene  ? Why  did 
Jesus  probably  appear  to  her  first  ? 
What  do  you  learn  from  John  20  : 
3-8  ? 10.  What  did  Mary  Magda- 

lene do  ? What  expressive  phrases 
are  here  used?  11.  How  did  the 
disciples  receive  her  word  ? 

12.  When  did  this  appearance  oc- 
cur ? Meaning  of  the  words  in  an- 
other form'J  How  do  you  harmo- 
nize Mark  and  Luke  here?  Who 
were  the  two  of  them  1 Where  were 
they  going  ? 13.  Who  are  meant  by 
the  residue  ? How  was  their  report 
received  ? How  do  you  liarmonize 
this  with  Luke  24  : 34  ? 

14.  What  is  brought  to  view  by 
the  word  afterward?  When  did 
this  occur  ? Why  styled  the  eleven  ? 
What  did  Jesus  do  ? Why  ? 

15.  When  did  Jesus  probably  utter 
this  ? How  can  you  explain  the  nar- 
rative at  this  point  ? How  do  these 
words  harmonize  with  the  last  com- 
mission (Matt.  28  : 18-20)?  What  is 
meant  by  all  the  w orld  ? By  every 


creature  ? Why  did  not  the  apos- 
tles at  once  preach  to  the  Gentiles  ? 

16.  What  duties  and  responsibilities 
of  hearers  are  here  presented  ? 
What  is  meant  by  believeth  ? 
What  is  meant  and  signified  by 
baptized  ? Which  duty  comes  first  ? 
How  close  is  the  relation  between 
them  ? What  is  meant  by  saved  ? 
What  is  the  consequence  of  unbe- 
lief ? What  does  this  last  commis- 
sion imply?  17.18.  What  promise  is 
here  given  ? To  whom  ? How  were 
these  signs  fulfilled  ? 

19.  How  is  Jesus  now  styled  ? 
How  was  it  fitting  to  close  this  Gos- 
pel ? How  was  Jesus  taken  up  ? 
Wliat  state  and  condition  is  here 
implied  ? 20.  Of  what  do  we  have 
an  account  here  ? What  did  the  dis- 
ciples do?  With  what  results  ? 

Practical  thoughts.  Remarks  10- 
21.  What  do  we  learn  concerning 
Christ’s  treatment  of  his  doubting 
disciples  ? Concerning  the  evidences 
of  his  resurrection?  Concerning 
the  grand  mission  of  Christians? 
Of  the  offers vof  salvation?  Of  the 
importance  of  practical  faith?  Of 
the  importance  of  baptism  ? Barnes’ 
remark  ? Of  Christ  as  supreme  Law- 
giver ? Of  Christ  with  his  people  ? 
How  should  we  now  view  Jesus  ? 
What  evidences  attend  the  preach- 
ing of  the  gospel  ? 


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NOTES  ON  MATTHEW. 

POPULAR  COMMENTARY  ON  A CRITICAL  BASIS, 

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